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&tate -Jpuiltslfjers tig appointment 



Baelymena, 24 th January, 1870. 


Dear Sir, 

My attention was drawn to tlie works of Sir James Ware, by the notice 
in the newspapers that Dr. Todd’s copy sold for £450. 

I knew that Father Phelan had the work, translated, however, and procured 
it from him. 

The 11 Life of St. Patrick” fixed my attention at once. I found that it testi- 
fied to St. Patrick’s orthodox education and Poman Commission. 

I immediately resolved, I hope not rashly, to make every Catholic and 
Protestant in the Province aware of such testimony to those two facts ; and, to 
this end, am getting this Life printed in a small separate tract. I found that I 
would have space, in the model I had adopted, for the “ Confessio,” and for the 
“Epistola ad Christianos Tyranni Corotici Subditos,” S tL Patricii. These are 
the principal tracts in the works of St. Patrick, and are admitted by all to be 
his. I purpose, then, to give for 6d. the most important paper, practically 
speaking, in a work that sold for £450 ; and the most important papers, prac- 
tically, in a book which is sold in Kelly’s, Grafton Street, for a guinea. I bought 
it twice myself at a guinea each time. To scatter it over the Province, I will 
■ask Very Pev. George Maguire to assist for that district ; Pev. Pichard Killen, 
for that district; yourself for yours; Father Phelan for the Mail-Car line from 
Bally castle to Larne ; and Father Pye for that side of Dromore ; and Very Pev. 
Daniel Mooney of Dungiven; and Father Kearney, of Newtownlimavady, for 
their Diocese. 

I do not know any one in Monaghan, or Enniskillen, or Cavan ; but, if the 
opinion I have formed of the importance of the three tracts named be correct, 
we will find somebody to co-operate ; and before six weeks the tract will be over 
the Province. 

We shook the faith of some in their own ideas by the “ Comedy;” we will 
build it up in better by this. 



I am thinking of asking my shopkeepers to have half-a-dozen copies always 
in the house, to be ready to gratify their curious customers on the moment. 

Anybody will be glad to give a 6d. for this little tract — too small for even a 
6d., if I might have counted on a sale of 20,000 or 30,000. 

I have merely given the text : somebody will give a comment and publish 
the right number. 

The Latin pieces will take away nothing from the English Life, but rather 
support it in material points ; and will be read with more interest and less 
suspicion by a large and most influential class of the community. 

I am, Dear Sir, very truly yours, 



P.S. — This tract will be with you before Sunday, 13th instant. 




41 The Life of St. Patrick cost me some extra- 
ordinary pains, in comparing all that had 
been delivered of him by others, in infinite 
volumes, in adjusting the series of his actions 
to as near a chronological exactness as could 
be done, and, above all, in stripping the truth 
from the fable in what had been handed down 
to us of this venerable good man. Here, and 
in other parts of the book, the reader will see 
the unwearied vigilance of our early reform- 
ers from heathenism, their probity, courage, 
and sincerity, and the perseverance of the 
people of Ireland, for some centuries, in the 
practice of the strictest moral and religious 
duties, for which, it is well known, the land 
was so eminent abroad as to be distinguished 
by the title of the Island of Saints. He may 
see the agreement of their doctrine and dis- 
cipline with that of the Church now happily 

(dis) established. He may see the gradual 
declension of virtue and piety, according to 
the advances made by foreign ecclesiastics in 
erecting a spiritual dominion over us. He 
may see, in several instances, how the Papal 
authority was introduced and supported by 
factious people, on account of the disputes 
that it raised and fomented between king 
and people, and subject and subject; how 
monstrous it grew, till at length it over- 
whelmed religion itself, and caused it to 
centre, not in the practice of the Gospel pre- 
cepts, but in a servile submission to the Bishop 
of Rome, and a total compliance with his 
absolute will and pleasure.”* — “Too long hath 
Ireland lain buried in obscurity, scarce known 
to herself or to others .” — John Parry to Sir 
Janies Ware. 



“ If I be not an Apostle unto others, yet doubtless I am to you; for the seal of mine apostleship are ye in 
the Lord.” — 1 Cor. ix. 2. 

This primitive bishop was a person of such 
exemplary piety and virtue, and his labours 
and success in converting this once Pagan 
and barbarous nation to Christianity, were 

so wonderful and useful, that the actions of 
his life were worthy of being transmitted to 
posterity by the most faithful and able pen : 
but unhappily this task hath fallen into the 

*1 give this extract from Mr. Harris’s Preface for the double purpose of showing what pains he took to 
collect information, and how unlikely he would be to state anything too favourably of Home or Romanism. 



most weak and injudicious hands, who have 
crowded it with such numberless fictions and 
monstrous fables, that, like the legends of 
King Arthur, they would almost tempt one 
to doubt of the reality of the person. It is 
observable that, (as the purest streams flow 
always nearest to the fountain, so) among 
the many writers of the life of this Prelate, 
those who lived nearest to his time have had 
the greatest regard to truth, and have been 
most sparing in recounting his miracles. 
Thus, Fiech, Bishop of Sletty, and contem- 
porary with our saint, comprehended the 
most material events of his life in an Irish 
hymn of thirty-four stanzas, which, trans- 
lated literally into Latin, hath been since 
published with the Irish by John Colgan. 
But, in process of time, as the writers of his 
life increased, so his miracles were multiplied 
(especially in the dark ages), until at last they 
exceeded all bounds of credibility. Thus, 
Probus, a writer of the tenth age, outdid all 
who went before him ; but he himself was 
far outdone by Joceline, a monk of Fumes, 
who wrote in the twelfth century. The Life 
of St. Patrick written by the former, in two 
books, is extant in the third tome of the works 
of the Venerable Bede, to whom some have 
erroneously ascribed it ; and that written by 
the latter was first published at Antwerp, in 
1514, at the expense of Cornelius Hugonis 
(Fitz-Hugh), Provincial of the Irish Francis- 
cans ; and afterwards at Paris, by Thomas 
Messingham, in 1624. 

At length came Philip O’Sullivan, who hath 
made Joceline his groundwork, yet far exceeds 
even J oceline, and seemed fully determined that 
no future writer should ever be able to surpass 
him in relating the number and greatness of 
the miracles of St. Patrick. He published his 
work at Madrid, in 1629, under the title of 
Patriciana Decas , and hath divided it into ten 
books, and afforded ten chapters to each book; 
but the first eight books only regard the 
life of St. Patrick. The two latter relate to 
his purgatory, which neither Joceline nor 

Probus had mentioned, and, probably, never 
heard or dreamed of. 

There is one consequence that hath followed 
such a legendary way of writing, which, had 
authors of this turn foreseen, would probably 
have made them more cautious in this point. 
Miracles are things of so extraordinary a 
nature, that they must be very well attested, 
in order to gain credit among men. But these* 
writers, by introducing them upon every fri- 
volous occasion without number, measure, or 
use, have called the truth of everything they 
relate into question, and, in this case, have 
brought into discredit, and even ridicule, the 
real miracles which, perhaps, this holy man 
might have wrought. The lavish use they 
have made of them serveth only to oppress, 
the faith, as a profusion of scents over- 
powereth the brain. By this great indis- 
cretion, they have made their writings to be 
generally looked upon as entirely fabulous, 
and their unskilful management hath only 
served to bring our great Patron into con- 
tempt. I will not trouble the reader with my 
private opinion as to the truth of his miracles, 
which is a point that may admit of much dis- 
pute without any great benefit. 

On one side it may be urged, that as God 
inspired him with the glorious resolution of 
adventuring himself to reclaim an infidel and 
barbarous people to Christianity, so He armed 
him with all the necessary powers and vir- 
tues to go through so great a work. There 
may seem to be the same necessity in this 
instance as in those of the Apostles, the end 
and intention of their mission being the 

On the other side it may be said that seve- 
ral infidel nations have been converted to 
Christianity without miracles, and that the* 
present missionaries in the East and "West 
Indies work conversions without pretending 
to that extraordinary gift. 

I shall not engage in this dispute, and, in 
the following account of St. Patrick, shall 
avoid dwelling on his miracles, which exceed 

* See Marshal’s History of Missions. — Ed. 


the power of human nature, and shall think 
it a more profitable task to relate his good 
works, which may, and ought to be, the sub- 
ject of every man’s imitation. 

I have often thought it would not be time 
misspent, to collect from the several Latin 
writers of his life, and, especially, from the 
earliest among them, a full account of this 
Saint, and to digest it into a chronological 
series, and as clear a method as the intricacy 
of the subject will admit. Such an attempt 
might be a means to rectify the practice of 
our deluded countrymen, who spend the festi- 
val of the most abstemious, mortified man, 
in riot and excess, as if they looked upon him 
only in the light of a jolly companion. Had 
this been done by a more able pen, it might 
possibly have brought about this good end, 
and would have prevented my troubling the 
world with the account that follows. 

§ 1. As seven cities contended for the birth 
of Homer, the Prince of Poets, so, almost as 
many places have laid claim to the honour of 
giving birth to St. Patrick. Baronius, and 
Matthew of "Westminster, usually called 
Florilegus, say he was a native of Ireland, 
natione Hibernensis ; being deceived probably 
by an ambiguous expression in the martyrolo- 
gists — “In Hibernia natalis Sancti Patricii : ” 
— “ In Ireland the nativity of St. Patrick.” 
Whereas in the constant language of the 
martyrologists, a saint’s nativity is not 
esteemed the day of his entrance into this 
world, but the day of his death. I wonder 
Philip O’Sullevan hath, from these great 
authorities, omitted to claim our saint for his 
countryman ; but he hath fallen into as gross 
an error ; for he makes him a native of Bass- 
Bretagne, in France. “ In Britannia Gallica 
vel Aremorica Gallia natus” — “Born in Gaul- 
ish Britain, or Aremoric Gaul.” Yet he pro- 
duceth no authority for this. Another writer 
gives Cornwall, in the south of England, the 
honour of his birth, with as little reason as 
the former. The English translator of the 
Golden legend will have him a Welshman, 
bom at Pendiac, or rather Pepidiauc (which 

Ussher and Camden take to be a promontory 
in Pembrokeshire, since named by the Welsh 
Menevia, or St. David’s ; and what Ptolemy 
called the promontory of the Octopitse) . And 
near this promontory Camden also tells us 
(out of the Ecclesiastical Histories of Britain) 
that St. Patrick was bom in Ross-Vale (in 
Valle Rossina), which signifieth a verdant 
plain; and Humphrey Llbuid, in Valle Rosea, 
or Rosina, the rosy plain. But such an 
opinion seems to be grounded on nothing but 
this : that St. Patrick is reported, some time 
or other, to have retired, and built a monas- 
tery in that place, which hath given writers 
a handle to imagine that he was bom there. 
Sigebert of Gemblours, and many others, 
have called him a Scot, and the Scottish 
writers to a man will have him their country- 
man. But this is grounded on two mistakes : 
First, from the language of the ancient mar- 
tyrologists, as I observed before, which means 
by the nativity of a saint the day of his death ; 
so that when we meet in Bede, Usuard, Rha- 
ban, or Ado, this passage : — “ xvi. Cal. April, 
in Scotia natale S. Patricii ” — “On the 17th of 
March, in Scotia, the nativity of St. Patrick,” 
it must be understood the day of his death ; 
for, according to all accounts, on that day he 
died. And it is well known that* in the days 
of St. Patrick, and for many ages after, Ire- 
land only was known by the name of Scotia, 
and not the modem Scotland, as is fully 
demonstrated in the first chapter of the Anti- 
quities of Ireland , which, God willing, shall 
be soon published. The second mistake hath 
been occasioned by the alteration of the 
bounds and limits of countries, so that Dun- 
Britton, near which St. Patrick was bom, 
though it be now a part of modem Scotland, 
yet in his time it was within the British ter- 
ritories. Having thus cleared the different 
pretensions to his birth, I shall now proceed 
to fix the right place of it, and from thence go 
on to relate the several particulars of his life. 

§ 2. He was bom in the extreme bounds 
of Britain (in that part of it which is now 
comprehended within the limits of the modem 



Scotland), at a village called Benaven, in the 
territory of Tabemia (as be himself saith in 
his Confession)— In vico Benaven, Tabemise ; 
and which Probus more fully expounds : “ De 
vico Bannavse, Tybumise regionis, haud pro- 
cul a mari Occidentali.” Joceline explains 
Tabernia to signify “ Tabernaculorum Cam- 
pus ” — The Field of Tents ; because the Roman 
army had pitched their tents there ; and adds, 
“That the place of his father’s habitation was 
near the town of Empthor, bounding on the 
Irish Sea.” From this description, Ussher 
points out the very spot where he was born, 
at a place called, after him, Kirk-Patrick, or 
Kil-Patrick, between the Castle of Dunbriton 
and the City of Glasgow, where the rampart, 
which separated the barbarians from the 
Romans, terminated. Fiech, Bishop of Sletty, 
layeth it down (as a thing granted) that he 
was bom at Nemthur, which his Scholiast 
calls Alcluide ; Bede, Alcluith ; and Hoveden, 
Alcluit ; a fortified city of the Britons, now 
known by the name of Dun-briton. But I 
must dissent from that Scholiast, that Nemp- 
thur and Alcluid were the same place; though 
it must be granted they stood near each other, 
as appears by a passage in Joceline: “Erat 
in quodam,” &c. “There was on a promontory 
hanging over the town of Empthur, a certain 
fortification, whose ruins are yet visible,” &c. 
And a little after — “This celebrated place, 
seated in the valley of Clud, is, in the language 
of the country, called Dunbreaton, that is, the 
fort of the Britons.” 

§ 3. He tells us himself, “that he was 
bom of a good family.” “ Ingenuus fui 
secundum camem.” His father was Cal- 
phumius, a deacon, who was the son of 
Potitus, a priest. From whence may be ob- 
served, that the clergy were not restrained 
from matrimony in that age,* unless we are 
content with Joceline’ s groundless assertion 
(which is not mentioned by the early writers 
of St. Patrick’s life), that both his father and 
grandfather took orders after their children 
were bom. 

* See Note, page IS. 

His mother, Conchessa, was, as some say, 
the sister, others, more probably, the niece of 
St. Martin, Bishop of Tours. The ancient 
Scholiast, on the hymn of Fiech, saith, that 
he had one brother, the deacon Sanannus, and 
five sisters, Lupita, Tigris, Liemania, Darerca, 
and Cinnenum. 

§ 4. As there were various opinions con- 
cerning his country, so writers differ much 
as to the time of his birth. William of 
Malmesbury, Adam of Domerham, and John 
the Monk of Glastonbury (who are quoted 
and followed by Alford and Cressy), place 
his birth in 361, with whom Stanihurst 
agrees ; and all of them follow Probus, on 
whom we cannot depend, if we take the 
character given of him by Gabriel Pennotus, 
for he calls him “ a trifling writer, one mani- 
festly convinced of falsehood, that he hath 
inserted many old women’s tales in his work, 
and numbers of passages absurd and foreign 
from Gospel truth.” His error seems to be 
grounded on an eager endeavour to stretch 
St. Patrick’s life to a longer period than 
what the best writers of it have done, for 
he makes him one hundred and thirty-two 
years old at the time of his death, in 493, 
which carries the account back to the time 
assigned by him for his birth. Colgan thinks 
the number 132 a typographical error instead 
of 122. But I think it better accounted for 
this way, and especially as Probus repeats it 
in two different paragraphs ; and in this 
William of Malmesbury differs from Probus ; 
for he places his death in 472, in the hundred 
and eleventh year of his age. The Annals of 
Connaught are yet more grossly mistaken, in 
assigning his birth to the year 336. Henry 
of Marleburgh says he was bom in 376 ; Joce- 
line in 370 ; but Florence of Worcester, nearer 
the truth, in 372; from whose calculation 
Ussher could see no reason to depart. Tet, with 
reverence to these great authorities, I must 
take the liberty to fix his birth a year later, 
i.e., in 373, on the 5th of April. For the most 
commonly received opinion is, (with which 
Ussher in another part of his work agrees), 


that St. Patrick lived but 120 years, and that 
he died in 493, from which subtract 120, and 
it leaves 373, the year of his birth ; and this 
is further confirmed by the old Irish Book of 
Sligo , as quoted by Ussher: “ Feria quarta 
S. Patricius natus, renatus et denatus ” — That 
St. Patrick was bom, baptized, and died on 
the fourth day — viz., Wednesday. Now the 
•5th April, 373, fell on Wednesday, or the 
Feria quarta, and consequently was his birth- 
day that year. 

a.d. 373. — § 5. Having cleared up the place 
and time of his birth, I shall now proceed. 
He was not called Patrick at his baptism, as 
Joceline saith, but Succath, which the old 
Scholiast, on the Hymn of Fiech, interprets 
in the British language, to signify valiant in 
war. O’Sullevan (to adapt the name the 
better to his scheme of making him a Bass- 
Bretagne) tells us, he was named at his bap- 
tism Souchet ; for, saith he, souch, in the old 
French, signifieth truncus, a stock of a tree, 
and that souchet is trunculus, a little stock. 
And he further glosseth upon the matter, 

that the name was very well adapted to the 
fruit-bearing shoulders of this infant saint ; 
for he was a most plentiful stock, from whence 
so many boughs, so many branches, so many 
leaves, so many flowers, so much fruit, i. e., 
so many venerable Irish prelates, so many 
priests, so many preachers, so many monks, 
and so many doctors of foreign nations have 
proceeded.” But after all this jingle of 
•words, it unluckily happens that souch or zouch, 
in the old French, signifieth stipes siccus, a 
dry trunk (a thing by no means so fruitful as 
O’Sullevan makes it), according to an old 
verse quoted by Camden, to have been made 
on William de la Zouch, Arch-Bishop of York 
(said to be descended from the same family 
with St. Patrick), for his valour against the 
Scotch at the Battle of Beer-Park, a.d. 

“ Est pater invictus, sicco de Stipite dictus.” 

§ 6. I shall pass over his infancy, without 
faking notice of any of the miracles ascribed to 
him by the Legend-writers of his life. His con- 

temporary, the venerable Fiech, is silent as 
to this particular, and St. Patrick himself 
ascribes his captivity to his ignorance of the 
true God, and his disobedience to His com- 
mands. He was educated with great care 
and tenderness by his parents ; and his sweet 
and gentle behaviour rendered him the delight 
and admiration of all his neighbours. 

a.d. 389. — § 7j He was just advanced into 
his sixteenth year when he was taken cap- 
tive ; the manner of which is thus related by 
the before-mentioned Scholiast, and by the 
author of the Tripartite Life of St. Patrick 
(supposed to be St. Evin). His father, 
mother, brother, and five sisters undertook a 
voyage to Aremoric Gaul, (since called Bass- 
Bretagne), to visit the relations of his mother, 
Conchessa. It happened about this time that „ 
the seven sons of Factmude, some British 
prince, were banished, and took to the sea ; 
that making an inroad into Aremoric Gaul, 
they took Patrick and his sister Lupita 
(some say Tigrida also) prisoners. They 
brought their booty to the North of Ireland, 
and sold Patrick to Milcho-Mac-Huanan, a 
petty prince of Dalaradia, and Lupita they 
sold into Conal-Muirthemne. Others tell the 
story in a different manner, and with a better 
face of probability. That the Romans having 
left Britain naked and defenceless, its inha- 
bitants became an easy prey to their trouble- 
some neighbours, the Irish ; and that our 
saint fell into the hands of some of these 
pirates, and was carried into Ireland. But 
in this they all agree, and he himself confirms 
it, that he continued captive in Ireland six 
years. He was sold to Milcho and his three 
brothers, which gave the occasion of changing 
his name into Cothraig, or rather Ceathir-Tigh , 
because he served four masters ; Ceathir sig- 
nifying four, and Tigh, a house or family. 
Milcho, observing the care and diligence of 
this new servant, bought out the shares of his 
brothers, and made him his own property. 

He sent him to feed his hogs on Slieu-Mis, 
and St. Patrick himself tells us his behaviour 
in this office, “ My constant business was to 



feed the hogs. I was frequent in prayer ; the 
love and fear of God more and more inflamed 
my heart; my faith was enlarged, and my 
spirit augmented, so that I said an hundred 
prayers by day, and almost as many by night. 
I arose before day to my prayers, in the snow, 
in the frost, in the rain ; and yet I received 
no damage, nor was I affected with slothful- 
ness ; for then the Spirit of God was warm 
within me.” It was here he perfected himself 
in the Irish language ; the wonderful Provi- 
dence of God visibly appearing in this in- 
stance of his captivity ; that he should have 
the opportunity in his tender years of becoming 
well acquainted with the language, manners, 
and dispositions of that people, to whom he 
was intended as a future Apostle. Possibly 
the ignorance, in these particulars, of his 
predecessor, Palladius, might have been the 
cause of his failure in the like attempt. 

a.d. 395 . — § 8. He continued six whole 
years in servitude, and in the seventh was 
released. There seems to have been a law in 
Ireland for this purpose, agreeable to the in- 
stitution of Moses ; that a servant should be 
released the seventh year, as it is said in an 
ancient Life of St. Patrick, supposed to be 
written by Patrick, junior ; in another, 
ascribed to Elerane the Wise ; and in the 
Tripartite Life before mentioned. The 
writers, who deal in the marvellous, tell you, 
that the Angel Victor appeared to him, and 
bid him observe one of his hogs, who should 
root out of the ground a mass of money, suffi- 
cient to pay his ransom. Put St. Patrick 
saith no such thing. He only informs us : — 
“ That he was warned in a dream to prepare 
for his return home ; and that he arose, and 
betook himself to flight, and left the man 
with whom he had been six years.” He 
made all the haste he could to the sea-side, 
and found a ship unmoored, and ready to sail. 
The master refused to take him in, because 
he had no fare to give him. Upon this re- 
pulse he went to look for some cottage, where 
he might securely wait for a better opportu- 
nity to make his escape ; and in the meantime 

betook himself to his usual consolation, his 
prayers ; during which, the sailors sent after 
him to return, took him on shipboard, and 
hoisted sail. He is said to have had a bad 
voyage ; having been three days on sea, and 
afterwards spent near a month in travelling 
by land, before he came to his parents ; after 
which he suffered another captivity, as J oce- 
line and O’Sullevan tell us ; and he himself 
saith, it was “post annos non multos,” — a 
few years after. At this time he continued in 
captivity only two months, but with whom 
he was a prisoner, or how he was released, we 
want information. 

a.d. 397. — § 9. After all his sufferings, he 
arrived at last to his parents, who received 
him with the greatest joy; with whom he 
continued about two years. His parents 
would have persuaded him to have spent the 
rest of his days with them ; but he was 
destined to a more active and useful employ- 
ment. While he was pondering upon this 
advice, he tells us, “He had one night a 
vision, or dream, in which he thought he saw 
a man coming to him, as if from Ireland, 
whose name was Victoricius, with a great 
number of letters ; that he gave him one of 
them to read, in the beginning of which were 
contained these words : “Vox Hiberionacum,” 
the voice of the Irish. While he was reading 
this letter, he thought the same moment that 
he heard the voice of the inhabitants who 
lived hard by the wood of Foclut, near the 
Western Sea, crying to him with one voice : 
“We entreat thee, holy youth, to come and 
walk among us.” He was greatly amazed at 
this vision, and awoke. He tells us, “He 
thanked God, that after many years he had 
dealt with them according to their crying 
out.” I am persuaded it was this dream that 
gave occasion to the Legend- writers to frame 
such a strict and frequent commerce between 
the angel Victor and St. Patrick. 

§ 10. From this time he formed the resolu- 
tion of attempting the conversion of the Irish ; 
and the better to accomplish him for such a 
task, he undertook a painful journey to> 



foreign parts, to enrich his mind with learn- 
ing" and experience. He continued abroad 
thirty-five years, pursuing his studies for the 
most part under the direction of his mother’s 
uncle, St. Martin, Bishop of Tours, who had 
ordained him deacon; and after his death, 
partly with St. German, Bishop of Auxerre 
(who ordained him a priest, and called his 
name Magonius, which was the third name 
he was known by), partly among a colony of 
hermits and monks in some islands of the 
Tuscan Sea, and he spent a good part of the 
time in the city of Rome, among the Canons 
Regular of the Lateran Church. It would be 
a dry and unprofitable task to follow him 
through all these countries, and fix the time 
of his abode in each ; and I fear the several 
contradictions and differences that we meet 
among the writers on this subject, would 
render it impracticable. John Colgan hath 
endeavoured at it, in a long and critical dis- 
cussion of particular times and places ; but 
as he hath not done it to my satisfaction, I 
have here omitted the account of St. Patrick’s 
travels during the above-mentioned interval 
of thirty-five years. Before I proceed, it may 
be thought necessary to show the state of 
religion in Ireland, before the arrival of St. 
Patrick, that we may the better judge what 
he had to do, and what he did. 

§ 11. Not to mention what writers have 
said, that James, the son of Zebedee, arrived 
in Ireland, and preached the Gospel there in 
the forty-first year of Christ, nor the dreams 
of others, who would make us indebted to a 
Pictish woman for our conversion, about the 
year 335 ; it is certain there were many 
Christians in Ireland before the arrival of 
Palladius in 431, or of St. Patrick the year 
following. St. Kieran, St. Ailbe, St. Declan, 
and St. Ibar, whom Ussher calls the precur- 
sors, or forerunners, of St. Patrick, are preg- 
nant proofs of this. They were of the birth 
of Ireland, from whence they travelled to 
Rome, in search of education and learning ; 
where they lived some years, were ordained, 
and returned home about the year 402. 

That there were some few Christians in 
Ireland, even before this time, may be 
gathered from the Lives of St. Declan and 
St. Ailbe, as they are quoted by Ussher. 
For Declan is there said to have been bap- 
tized by one Colman, a priest ; and Ailbe, by 
a Christian priest, possibly the same Colman; 
and Declan, when he was seven years old, 
was put under the tuition of Dymma, a reli- 
gious Christian, to learn to read ; and Cairbre 
was his school-fellow. The writer of the Life 
of St. Kieran , published by Colgan, says 
“that he was baptized in Rome in the thir- 
tieth year of his age ; that he continued there 
twenty years, and on his return to Ireland, 
about the year 402, St. Patrick being then on 
his journey to Rome, met him in Italy, and 
the Saints of God rejoiced.” It seems that 
these early preachers confined their labours 
to particular places, in which they had con- 
siderable success ; but fell very short of con- 
verting the body of the nation. However, 
they sowed' the seed, which St. Patrick came 
after to water. And we shall see in the 
sequel, that St. Patrick was so well satisfied 
with the progress they made in their par- 
ticular districts, in Munster, that this was 
the last province in Ireland he thought proper 
to visit. That there were many Christians in 
Ireland at this period seems to be confirmed 
by Prosper, who, in giving an account of the 
mission of Palladius, says, “ that he was 
ordained by Pope Celestine, and sent the first 
Bishop to the Scots believing in Christ.” 
This passage can mean nothing else, but that 
Palladius, bom in Britain, was sent to the 
Scots (that is, the Irish), who had already 
formed churches under Kieran, Ailbe, Declan, 
and Ibar; and so the Bishop of St. Asaph 
expounds it. This, then, was the next at- 
tempt that was made for the conversion of 
the Irish. Palladius engaged in a more 
ample and extensive design than his prede- 
cessors ; yet he failed in the execution of it, 
stayed but a short time in Ireland, and did 
nothing worth remembering. He converted, 
however, a few, and is said to have founded 



three churches, but he had not courage to 
■withstand the fierceness of the heathen Irish; 
nor abilities, for want of the language, proper 
for the work. Nathi, the son of Garchon, an 
Irish prince, opposed his preaching; upon 
which Palladius left the kingdom, and died 
in the land of the Piets, on the loth of De- 
cember 431. This great work was reserved 
for St. Patrick, to whose actions it is time to 

§ 12. It is controverted among writers, by 
whom St. Patrick was ordained a Bishop, and 
sent on the Irish Mission. Some say by 
Amatos, Amator, Amatorex, Amatheus, 
Amotus, or Matheus (for his name is written 
all these ways) ; while others hold that it was 
Pope Celestin him self who ordained him, and 
changed his name to Patricius, i.e., “Pater 
civium,” Father of the people; whereas be- 
fore he had been called Magonius, or Maun, 
by St. German, when he ordained him a 
priest. Concerning the dignity and privi- 
leges of the Patricii among the ancient 
Romans, the reader may turn to Dionysius 
Halicarnasseus, Velleius Paterculus, and 
others. From this dignity among the Romans 
the Kings of France, in after ages, by a de- 
cree of Pope Stephen, made in the reign of 
King Pepin, came to be called Patricii Roma- 
norum. That St. Patrick was ordained Bishop 
at Rome is the opinion of the generality of 
writers, which seems to be confirmed by 
Prosper, who, speaking of Celestin, says, 
“that having ordained a Bishop for the Scots, 
i. e., the Irish, while he endeavoured to keep 
the Roman island, i.e., Britain, Catholic, he 
made the barbarous island, i.e., Ireland, 
Christian.” Now, as Bishop Lloyd judicially 
reasons, this cannot with any probability be 
affirmed of Palladius, but of some other 
Bishop, who, by consent of all the ancients, 
was Patrick, sent to the Irish by the Pope 
after the death of Palladius ; and there was 
a sufficient space of time between the loth of 
December, the day on which Palladius died, 
and the 6th of April, on which Pope Celestin 
died, for the Pope to hear of the death of the 

first missionary, and to send Patrick to suc- 
ceed him ; and there was also time enough in 
the year 431, before the 15th December, for 
Palladius to receive his commission at Rome, 
to try what he could do in Ireland, and find- 
ing no success, to go and die in Britain. 

§ 13. Bishop Lloyd observes, that the com- 
passion with which St. Patrick was touched 
for the people of Ireland (whom he saw, during 
his captivity, to be altogether heathens), was 
that which gave him the first impulse to en- 
deavour their conversion ; and no doubt this 
impulse was not a little heightened by his 
vision before mentioned. 

§ 14. As Palladius died amongSt. Patrick’s 
relations, it was easy for him to hear of his 
death, which he soon did ; and being then at 
Auxerre, in the Duchy of Burgundy, with St. 
German, the Bishop thereof, the Bishop ad- 
vised and persuaded him to pursue his former 
design of going to convert the Scots to the 
faith of Christ. In order to this, he went to 
the Pope, to get such powers as were thought 
necessary for accomplishing his great design. 

§ 15. Auxilius and Iserninus (by some 
called Servinus), Canons of the Lateran 
Church, and some others, received the inferior 
orders with him — being intended for under 
labours in the same harvest — Auxilius being 
ordained priest, and' Iserninus a deacon. 
Having received his credentials, he took leave 
of Rome, and with all expedition set forward 
on his journey to Ireland, attended by twenty 
disciples, men eminent for piety and wisdom. 
He arrived safe in Britain, where he preached 
in Cornwall a few days with success, and, as 
some say, in Wales. Here, having increased 
. his attendants to the number of thirty-four, 
he set sail for Ireland, and arrived, with a 
prosperous gale, at a port in the territory of 
the Evoleni, as Probus calls it, but which the 
Irish writers term Crioch-cuolan, or the 
country of Cuolan. Others call it the port of 
Jubber-Dea, or the mouth of the River Dea, 
and is now the port of Wicklow. 

a.d. 432. — § 16. He was in his sixtieth year 
when he landed in Ireland in 432; Alford, 



Cressy, and other -writers, following the 
authority of William of Malmesbury, and of 
J ohn the Monk of Glastonbury, before quoted, 
place his arrival in Ireland in 425 ; but this 
plainly contradicts the more early writers. 
He happily began his ministry by the con- 
version and baptism of Sinell, a great man 
in that country, the grandson of Finchad, 
who ought to be remembered, as he was 
the first fruits of St. Patrick’s mission in 
Ireland; or the first of the Irish converted 
by him. He was the eighth in lineal de- 
scent from Cormac, King of Leinster, and 
afterwards came to be enumerated among 
the saints of Ireland. Nathi, the son of 
Garchon, and king of that district, who, the 
year before, had frighted away Palladius, 
in vain attempted to terrify Patrick, by 
opposing and contradicting his doctrine. 
From hence he bent his course to a castle 
near the sea, called Rath Jubber, near the 
mouth of the River Bray. But the Pagans 
of those parts rose up, and drove him to his 
ship ; and then he sailed to an island on the 
coast of the county of Dublin, which, after 
him, is called Inis-Phadruig, and by the Eng- 
lish Holm Patrick to this day, where he and 
his companions rested after their fatigues. 

§ 17. From Inis-Patrick he sailed north- 
ward, to that part of Ulster called Ulidia, 
and put in at Jubber- Slaing Bay. When he 
and his fellow-labourers had landed, Dichu, 
the son of Trichem, lord of the country, being 
informed that they were pirates, came out 
with armed men, in order to kill them ; but 
being struck with the venerable appearance 
of St. Patrick, he gave him audience, and 
listening attentively to the Word of life 
preached by him, he changed his wicked pur- 
pose, believed, and was baptized, and brought 
over all his family to the faith ; it is further 
observed of him, that he was the first person 
in Ulster who embraced Christianity. But 
this was not all: he dedicated the land 
whereon his conversion was wrought, to God, 
where a church was built, which got the 
name of Sgibol, or Sabhall-Phadruig, i.c., 

the Bam of Patrick ; and is said to be ex- 
tended from north to south, contrary to the 
usual form of' churches, after the figure of 
the barn dedicated by Dichu ; and this 
church was afterwards converted into an 
eminent monastery. These were the transac- 
tions of the year 432. 

a.d. 433. — § 18. Early in the year 433, St. 
Patrick left Sabhall, and travelled northwards 
by land to Clanebois, in Dalaradia, to endea- 
vour the conversion of his old master, Milcho, 
whose service he had left thirty-eight years 
before. But this obstinate prince, hearing of 
the great success of St. Patrick’s preaching, 
and ashamed to be persuaded, in his old age, 
to forsake the religion of his ancestors (espe- 
cially by one who had been his servant), made 
a funeral pile of his house and goods, and by 
the instigation of the enemy of mankind, 
burnt himself therein. Thus most of the 
writers of the life of St. Patrick relate this 
event. But the Tripartite author adds, that 
Guafact, the son of Milcho, and two of his 
daughters, both called Emeria, were con- 
verted, and baptized. The former became 
afterwards Bishop of Granard, in the ancient 
Teffia ; and the two daughters took the veil 
at Cluain-Broin, in the neighbourhood of it. 
St. Patrick was sorely afflicted at this rash 
action of Milcho, and is said to have stood 
three hours silent, and in tears. It put a 
stop to his further progress northward at this 
time. He returned to Inis, the habitation of 
Dichu, by the same road he came ; he made 
the circuit of that whole territory, and in it 
the faith began greatly to increase. 

§ 19. He took his leave of Dichu, and bent 
his course southward by sea, keeping the coast 
on his right hand, and arrived at Port-Colbdi, 
where he landed, and committed the charge 
of his vessel to his nephew Luman, desiring 
him to wait for him there forty days, while 
he and his disciples were travelling into the 
inner parts of the country to preach the 
Gospel. His intention in this journey was to 
celebrate the festival of Easter in the plains 
of Bregia, and to be in the neighbourhood of 



the great triennial Convention at Tara, which, 
at this season, was to be held by King Leogair, 
and all his tributary princes, nobles, and 
Druids, or pagan priests. St. Patrick justly 
thought, that whatever impressions be made 
here must have an influence on the whole 
kingdom ; and therefore, being armed with 
unshaken fortitude, he determined not to be 
absent from a place where his presence was 
so necessary. In his way he took up his 
lodgings at the house of the hospitable 
Sesgnen, in Meath, who kindly received and 
welcomed him. St. Patrick preached Christ 
and his doctrine to him ; he believed, and was 
baptized, with his whole family. Sesgnen 
had a little son, of a sweet and gentle dispo- 
sition, whom St. Patrick named Benignus 
(Binen, i.e., sweet in Irish), from the quali- 
ties he observed in him. See more of this 
young Christian among the successors of St. 
Patrick in the See of Armagh. 

§ 20. From the house of Sesgnen he moved 
westward, and arrived, on the eve of Easter, 
at Ferta-Fir-Feic, on the north bank of the 
river Boyne, where he rested in the tent 
erected for shelter ; resolving there to pre- 
pare for the next day’s solemnity. It was 
penal for any person, at the time of the 
celebration of this solemn Convention at 
Tara, to kindle a fire in the province be- 
fore the king’s bonfire first appeared. St. 
Patrick, either not knowing, or not mind- 
ing this law, lighted up a fire before his 
booth, which, although eight miles distant 
from Tara, was very visible. It was seen 
with astonishment from Court, and the 
Druids informed the king, that if he did not 
immediately extinguish this fire, he who 
kindled it, and his successors, should hold the 
principality of Ireland for ever ; which hath 
hitherto happened to be a true prediction of 
; these heathen priests, in a primatial and 
spiritual principality. 

§ 21. The king dispatched messengers to 
bring Patrick before him ; and gave his posi- 
tive orders that nobody should presume to 
rise out of his seat, or pay him the least 

honour. But Ere, the son of Dego, ventured 
to disobey this command. He arose, and 
offered the holy father his seat. St. Patrick 
preached to him, and converted him. He 
became a person of great sanctity, and after 
some time was consecrated by St. Patrick, 
Bishop of Slain. The day following, when 
St. Patrick and two of his disciples ap- 
peared unexpectedly at court, and preached 
to the king and all his nobles, Dubtach, the 
king’s poet laureat, paid honour and respect 
to St. Patrick, and was converted by his 
preaching. Fiech, a young poet, who was 
under the tuition of Dubtach, was also con- 
verted, and afterwards made Bishop of Sletty, 
and is said to have been the author of that 
poem composed in praise of St. Patrick, of 
which mention hath been made before. An- 
selm, Archbishop of Canterbury, relates the 
conversion of Fingar, the son of Clito (one of 
the nobles at this assembly), in the same 
manner. The queen also, and many others 
of the court, became Christians, and although 
the king held out for a long time, with 
great obstinacy, yet at last he submitted to 
be baptized. St. Patrick is said here to have 
wrought many miracles. There could not 
indeed (according to the schemes of human 
wisdom), have happened a more weighty 
occasion for Cod Almighty’s supporting this 
preacher by miracles, than when the collective 
body of the whole nation were assembled to- 
gether, from whose report and conviction 
the influences of his doctrine and works must 
necessarily spread through the kingdom. 
But I shall waive relating the particular 
miracles, and refer the reader for them to the 
several writers of his life, published by John 

§ 22. From Tar ah he proceeded next to 
Talten, not far from thence, at the season of 
the royal diversions. Here he preached to 
Cairbre and Conall, the two brothers of King 
Leogair ; the former received him with great 
indignity, and obstinately shut his ears 
against his doctrine. But Conall believed, 
and was baptized, and gave St. Patrick a 



place to build a church on. This Conall was 
great-grandfather to Columb-Kill. He spent 
the remainder of this year in Meath and 
Louth, and the countries adjoining, preaching 
and converting great numbers of people. 

a.d. 434. — § 23. The writers of his life 
have so jumbled his actions about this time, 
that it is a difficult task to dispose them 
under their proper years. But we are told 
that having given his benediction to his dear 
friend Conall (as Joceline calls him), in the 
Beginning of the year 434, he took leave of 
Meath, and travelled into Connaught, not 
forgetting the oracular dream, or vision, 
before mentioned, by which he thought him- 
self more particularly called to the conversion 
of those parts. In his way he happened to 
meet the two daughters of King Leogair, 
Ethne the Fair, and Fedeline the Ruddy, 
who were educated under the tuition of two 
Druids, Mael and Caplait. He preached to 
them the words of truth; they heard him, 
were converted, and baptized, together with 
their tutors. The lives of these ladies have 
Been published by J ohn Colgan ; and Probus 
hath given us at large the sermon which, he 
saith, St. Patrick preached to them. 

§ 24. The season of Lent approaching, St. 
Patrick withdrew into a high mountain on 
the western coast of Connaught, called Cru- 
achan-Aichle, to be more at leisure for con- 
templatiou and prayer. The writers of his 
life tell us (and we leave the relation to their 
credit) that, in imitation of our Saviour, 
Moses, and Elias, he here fasted forty days, 
without taking any kind of sustenance. 
Joceline goes further, that “ to this place he 
gathered together the several tribes of ser- 
pents and venomous creatures, and drove 
them headlong into the Western Ocean, and 
that from hence hath proceeded that exemp- 
tion, which Ireland enjoys from all poisonous 
reptiles.” We seem to owe the story of this 
blessing, and considerable privilege, to this 
monk of Furnes, a writer of the twelfth cen- 
tury, for none of the earlier writers of St. 
Patrick’s life have mentioned one word of it, 

that I know of. Solinus, who wrote some 
hundred years before St. Patrick’s arrival in 
Ireland, takes notice of this exemption ; and 
Isidore, Bishop of Seville, in the seventh 
century, copies after him. The venerable 
Bede, in the eighth age, mentions this quality, 
but is silent as to the cause ; and so is Donat, 
Bishop of Fesulse, near Florence, who, in 
describing his country (Ireland), hath these 
lines : — 

“Finibus occiduis describitur optima tellus, 
Nomine, et antiquis Scotia scripta libris. 
Insula, dives opum, gemmarum, vestis et 

Commoda corporibus, aere, sole, solo, 
Melie fluit, pulchris, et lacteis Scotia campis, 
Vestibus, atque armis, frugibus, arte, 

Ursorum rabies nulla est ibi ; saeva leonum 
Semina, nec unquam Scotica terra tulit. 
Nulla venena nocent, nec serpens serpit in 

Nec conquesta canit garrula rana lacu ; 
In qua Scotorum gentes habitare merentur: 
Inclyta gens hominum, milite, pace, fide.” 

“ Far westward lies an isle of ancient fame, 
By nature blest, and Scotia is her name ; 
Enrolled in books ; exhaustless is her store 
Of veiny silver, and of golden ore. 

Her fruitful soil for ever teems with wealth, 
With gems her waters, and her air with 

Her verdant fields with milk and honey 

Her woolly fleeces vie with virgin snow, 
Her waving furrows float with bearded com, 
And arms and arts her envied sons adorn. 
No savage bear with lawless fury roves, 

No ravenous lion through her peaceful 
groves ; 

No poison there infects, no scaly snake 
Creeps through the grass, nor frog annoys 
the lake. 

An island worthy of its pious race, 

In war triumphant, and unmatched in 

Cambrensis treats this story as a fable, and 
even the credulous Colgan gives it up. From 
these testimonies arise unanswerable argu- 



ments to prove that this exemption is owing 
to the nature and quality of the air or soil, or 
to some other unk nown cause, and not to the 
virtues of our patron, which have no need to 
he supported by the inventions of Joceline. 
Yet David Roth, titular Bishop of Ossory, 
hath beat the air through a long chapter in 
defence of this fable, but hath not offered 
one solid argument upon the occasion. He 
cites the traditions of the Irish, the ecclesias- 
tical offices, and the opinions of writers, 
foreign and domestic, ancient and modem. 
But to give weight to his argument, he 
should have showed that these traditions, 
offices, and opinions were much ancienter 
than J oceline, or supported by some writer 
who lived near the time of St. Patrick, which 
was not in his power to do. They are all 
authorities of a later date than Joceline, and 
probably copied from him. The objections 
which David Roth raised to the testimony of 
Solinus have as slender a foundation in 
reason. “For Solinus (saith he) not only 
mentions this exemption of Ireland from 
venomous creatures, but says further, that in 
Ireland there are few birds, and no bees ; and 
therefore concludes, that as he is mistaken in • 
these latter particulars, so he is not to be 
believed in the former.” But this way of 
reasoning strikes at the credit of all profane 
history, none being exempt from error. 
Besides, although we have plenty of birds 
and bees now, yet it may admit of some 
question whether we had very many in the 
age of Solinus. The Britons in the time of 
Caesar had no com, especially in the inland 
countries, but lived on milk and flesh. The 
food of the ancient Irish was, for the most 
part, milk, butter, and herbs ; from whence 
Strabo calls them voe^ayot, herb-eaters. If, then, 
there was a scarcity of com among the Irish 
in the days of Solinus, it may seem to follow 
that there could be no very great plenty of 
birds, since there was not sufficient food for 
the support of the several tribes of them, 
especially such as lived on com ; and it may 
be observed at this day that birds abound most 

in the com countries of the kingdom. There 
are several species of birds among us now 
which were unknown to our ancestors ; and, 
particularly, the magpie first visited us within 
the memory of man. As to what Solinus 
mentions, that there were no bees in Ireland 
at the time he wrote, I shall not take upon 
me to defend the fact, but only observe, that 
Modomnoc, or Dominic of Ossory, who 
flourished about the middle of the sixth cen- 
tury, is, by the writer of his life (published 
by Colgan), said to be the first who brought 
bees (or at least a particular sort of bees) into 
Ireland, which Cambrensis, Peter Lombard 
the Calendar of Cashell, the author of the 
Life of St. David, Bishop of Menevia, St. 
JEngus, and many others, confirm. I do not 
offer either of these arguments as conclusive, 
but will venture to affirm that they carry as 
great weight as anything David Roth 
hath offered in defence of J oceline. But to 
return to St. Patrick. 

§ 25. Having finished his devotions on 
Mount Aichle, he descended into the plain 
to forward the work of his mission ; and 
having’ preached and converted great numbers 
here, he celebrated the festival of Easter. In 
this place he founded a church in the terri- 
tory of Umalia, or Hy-Malia, called Achad- 
Fobhair, and placed over it one of his disciples, 
the humble Senach, who was so little fond of 
vain-glory that he made a request that the 
church might not be called after his name. 

§ 26. From hence he moved northward 
until he came to Tir-Amalgaid, all the way 
preaching and converting multitudes. It was 
in this territory the wood of Foclut stood, 
concerning the inhabitants of which he had 
the lively dream before-mentioned. He looked 
upon this as the place to which he was more- 
particularly appointed, and did not fail to- 
lay hold of the opportunity which here pre- 
sented itself ; for the seven or (as some say) 
the twelve sons of Amalgaid, contending 
about a successor to the throne of their father, 
had here convened all the nobles and people- 
in that province to council. He preached 



with boldness among them, and is said to 
have wrought many miracles for their con- 
version, especially among the Druids, or 
heathen priests. The writers of his life say 
(with whom Nennius and Matthew of West- 
minster agree) that he baptized in one day 
the seven sons of Amalgaid, and twelve 
thousand besides, possibly a certain for an 
uncertain number. St. Patrick himself men- 
tions many thousands as converted on this 
occasion. Among this people he planted a 
church, and placed over it Mancenus, a re- 
ligious and devout man, and one well ex- 
ercised in the Holy Scriptures. It would be a 
tedious journey to travel with him, step by 
step, through this province ; and the writers 
of his life, by their inconsistencies, have 
made it a difficult task : all I shall observe 
is, that he continued in it seven years, preach- 
ing in every quarter, and converting and 
baptizing wherever he came, so that he may 
be said to have wrought almost a general 
conversion in it. Colgan reckons up the 
particular names of forty-seven churches 
planted by him here, over which he placed as 
many pastors. 

a.d. 441.— § 27. The last church he founded 
in Connaught was at Cassiol-Irra, in that 
part of it called now the County of Sligo, of 
which he made St. Bron bishop. From hence 
he travelled along the maritime coasts of the 
north of Connaught, by Sligeach, Drumcliabh, 
and Rossclogher, until he arrived at Magh- 
Ean, in the south parts of Tirconnel in Ulster, 
where he continued some time, and founded a 
church called Domnach-Mor-Magh-Ean, or 
the great church of Magh-Ean. From hence 
he crossed the Earn, near Easroa or Ashro, 
and passed through all Tirconnell, preaching, 
converting, and planting churches every- 
where, until he arrived at Ailech-Neid, the 
seat and residence of Prince Owen, one of the 
sons of King Neill, whom he converted, with 
all his family. He generally addressed him- 
self first to the princes and great men, wisely 
judging that the populace would be easily 
prevailed on to follow their leaders. From 

the peninsula of Inis-Eoghain, or Inis- Owen, 
he passed the Foyle, between Derry and the 
Lough, and came to the river Fochmuine, 
about which neighbourhood he continued 
seven weeks, and founded as many churches, 
and then returned into Inis-Eoghain the same 
way; and travelling northwards, continued 
there, about the river Bredach, forty days, 
where he founded the Church of Domnach- 
Bile, and reclaimed these northern parts of 
the peninsula to Christianity. From thence 
passing over the narrow Frith, at the north 
end of Lough Foyle, he kept along the shore- 
till he came to Duncruthen, where he founded 
a church and placed a pastor over it. In 
these parts he continued seven weeks, and 
converted Sedna, the son of Trena, and all his 

§ 28. Then he passed the river Bann, at 
Cuilrathen, and made some stay in the terri- 
tory of Lea, where he formed the resolution 
of proceeding both through Dalrieda and 
Dalaradia. In the former of these territories 
he never had been before, and in Dalaradia 
he made but a short stay, when he thought, 
fit to retire from thence, being oppressed with 
grief for the cruel fate of Milcho, as before 
is related. I shall not follow him through 
those districts, but only observe that where- 
ever he came he preached the Gospel, con- 
verted the countries, planted churches, and 
established ecclesiastical discipline. He spent 
two whole years in this progress, from the 
time he left Connaught until he arrived at 
Lugh or Ludha, now called Louth. 

a.d. 443. — § 29. He abode here some time, 
at a place called afterwards from him Ard- 
Patrick, to the east of the town of Louth. 
He intended to have planted a church, and to 
have fixed a Bishop’s See at Louth, but was. 
prevented herein by the religious Mochthe, 
who, arriving from Britain at this time, set 
about building a church here, and became 
himself first bishop of Louth. 

§ 30. From hence he moved northward to 
Clogher, and founded there a church and a 
Bishop’s See, which for some time he governed 



him self ; but then surrendered it to Mac- 
Cartin, the old companion of his travels both 
in Italy and Ireland, who is reckoned the 
first Bishop of Clogher. 

a.d. 445. — § 31. His abode at Ardpatrick, 
-and Clogher, and the neighbouring countries, 
took up two years ; and in 445 he moved to 
Druim-Sailech, afterwards called Armagh. 
Daire, the lord of the territory, made him a 
present of the place. Here he laid out a city, 
large in compass and beautiful in situation ; 
built a cathedral, monasteries, and other re- 
ligious places; drew to it inhabitants both 
secular and spiritual ; established schools and 
seminaries of education; and determined to 
make it the metropolitical and primatial See 
of all Ireland. But this was not yet in his 
power to accomplish; because the greatest 
part of Leinster and Munster had not been 
at this time reclaimed from Paganism. Ware 
placeth the foundation of the church of Ar- 
magh in 455, which surely must be a typo- 
graphical error, else that exact writer must 
be supposed to contradict himself in the same 
page ; for he says that St. Patrick committed 
the care of the church of Armagh to Benignus, 
ten years after, and that Benignus resigned 
in 465, by which account he must be under- 
stood to resign the See at the same time he 
was promoted to it. But Ussher is more 
•exact when he placeth the foundation in 445, 
the succession of Benignus in 455, and his 
resignation, with the advancement of Jarlath, 
in 46>j5- 

a.d. 447. — § 32. His labours everywhere 
met with such prodigious success, that he had 
not hands sufficient to gather in so large a 
harvest. To obtain, therefore, coadjutors 
and fellow -labourers for this pious work, he 
crossed over into Britain in 447. He found 
that Island miserably corrupted with the 
Pelagian and Arian heresies. But he took 
■such pains, while he stayed among them, 
that he recovered multitudes of his country- 
men from those pestilent infections. Here 
he found a great many men of learning and 
piety, whom he engaged to be assistants to 

him in the conversion of the Irish, and con- 
secrated thirty of them Bishops. Before he 
returned, he went to the Isle of Man, and 
placed German, one of his disciples, a Bishop 
there ; and visited many of the neighbouring 

a.d. 448. — § 33. He returned into Ireland 
early in the following year, and visited his 
new See of Armagh ; where, in conjunction 
with Auxilius and Iseminus, he held a 
Synod, the Canons of which are yet extant. 
By the sixth of these Canons, the wife of a 
priest was obliged, when abroad, to appear 
veiled ; by which may be observed, that celi- 
bacy was not then enjoined the clergy.* In 
the eighth are the footsteps of the ancient 
combat for the trial of truth ; it being there 
provided, “ that if a clerk became surety for 
a heathen, and be deceived, he shall pay the 
debt. For, if he enters into the list with 
him, he shall be put out of the pale of the 
Church.” The fourteenth lays a penance on 
those who should have recourse to sooth- 
saying, of the inspection of the entrails of 
beasts, for searching into further events. 

§ 34. Having broke up this Synod, he 
took his journey to Leinster, through 
Meath ; and passing the river Finglass, 
came to Bally-Ath-Cliath, now called 
Dublin. The people, not unacquainted with 
his fame, flocked out in multitudes to wel- 
come him. Alphin, the son of Eochaid, is 
said to be then King of that place, to whom 
St. Patrick preached, and having converted 
him and all his people, they were baptized 
in a fountain called, after him, St. Patrick’s 
Well, near the city of Dublin, to the south of 
it. He built a church near this fountain 
which was named from him ; on the founda- 
tion whereof the noblest cathedral in the 

* Protestants of intelligence and candour must 
surely be struck by the silly and disingenuous 
tricks of the advocates of the Reformation, to show 
some possible or plausible cause for Reformation. 
The trick in this case is, to retain the word “ ejus ” — 
with uxor — making wife to be his (the cleric’s), in- 
stead of a wife. — See Dr. Moran’s Excellent Essays, 
311 . 



kingdom hath been since erected, which still 
bears his name. Ussher tells us that he had 
seen this fountain ; that it stood near the 
steeple, and that a little before the year 1639, 
it was shut up and enclosed within a private 

§ 35. Having preached through several 
parts of Leinster, propagated the faith, and 
settled Bishops in it ; towards the close of the 
year 448, he took a journey to Munster, 
which he had hitherto put off, not doubting 
but his four precursors before mentioned, 
had made a good progress in these parts. 
And so indeed they did. But the conversion 
and baptism of JEngus, the son of Naitfrach, 
King of Munster, was reserved for St. 
Patrick. The King, hearing of his coming 
into his territories, went out with joy to 
meet him in the plains of Femin, and con- 
ducted him with all honour and respect to 
his royal city of Cashel, where he and all 
his family hearkened to the words of St. 
Patrick, were convinced and baptized. 
Ailbe, Declan, Kieran, and Ibar visited the 
King and St. Patrick; and they held a 
Synod together, wherein they made many 
Constitutions, profitable for the government 
of the Church, and the establishment of 
ecclesiastical discipline. But these holy men 
had almost separated upon account of one 
point, which was not easily settled. For Ailbe, 
Declan, Kieran and Ibar, who had derived 
their commissions from the same source with 
St. Patrick, and were antecedent to him in 
point of time, with reluctance submitted to 
his Primatial authority. The three first, for 
the sake of union in the Church, were, after a 
short contest, easily prevailed on. But Ibar, 
with some obstinacy, adhered to his own 
opinion, not willing that any but a native of 
Ireland should be acknowledged the patron 
of it. However, after some debates, he was 
at last prevailed on to submit, out of regard 
to the great labours St. Patrick had taken, 
and his extraordinary success. Emly was in 
this Synod erected into the Archiepiscopal 
See of Munster, and conferred on Ailbe ; and 

Declan was confirmed Bishop of Ardmore. 
Kieran was settled in the See of Saigre, 
which, in process of time, was translated to 
Aghaboe, and thence to Kilkenny ; and Ibar 
was created Bishop of Beg-Erin. Things 
being thus settled, and the Synod broke up, 
St. Patrick left Cashell and travelled through 
Ormond, Kerry, and the remotest parts of 
Munster ; in which province he continued 
preaching, visiting, baptizing, planting 
churches, and other works of his ministry, 
seven years. 

a.d. 455.— § 36. He* took his final leave 
of this province in 455 ; went back through 
Leinster, and proceeded to the northern parts 
of Ulster, round which he made frequent 
circuits for the next six years : converting 
the few who yet remained heathens, and 
comforting and fortifying those in the Faith, 
whom he had brought over to a sincere sense 
of the Christian religion. The same year he 
relinquished the See of Armagh, and ap- 
pointed Benignus (Binen) his successor in 
it. He employed a great part of these six 
years in founding churches, visiting such as 
he had before founded, and placing proper 
pastors over them. 

§ 37. He settled the Church of Ireland on 
a solid foundation, and ordained Bishops and 
Priests through the whole Island, according 
to the patterns he had seen in other coun- 
tries. Thus he established the same kind of 
Church government, which was used in the 
several parts of the Roman Empire ; and, it 
is observable, that in some of the Sees fixed 
by him, the succession has been continued 
down to this day. 

a.d. 461. — § 38. He took a journey to 
Rome, to render an account of the fruits of 
his mission. The Pope received him with 
joy, confirmed him, as Joceline says, in his 
Apostolate of Ireland, and sent him back 
armed with the legatine authority. That 
writer adds further, that he adorned him 
with the pall. But Roger Hoveden, and the 
Annals of Mail-Ros, deny that the Pope ever 
sent a pall to Ireland until the year 1151, or 



1152, in the legate-ship of Cardinal Paparo, 
•which is confirmed by St. Bernard, who -says 
also, “That Gilbert (who was Bishop of 
Limerick in the beginning of the 12th cen- 
tury) was the first Apostolic Legate of 
Ireland.” This shakes the authority of 
Joceline, and the writers subsequent to him 
who would make the legatine authority, and 
the use of the pall, as early as the age of St. 
Patrick, and quite confounds the unguarded 
assertion of Baillet, who makes the legatine 
authority descend in course with the Arch- 
bishoprick of Armagh, from St. Patrick to his 
successors. If this were so, it must be for 
Benignus that St. Patrick obtained the pall 
and the legatine authority, for he was at 
this time Archbishop of Armagh. 

A.d. 463. — § 39. He returned to Ireland in 
463, and took his native country, Britain, in 
his way, where he stayed but a short time, 
which he employed in founding monasteries, 
and repairing such as had been destroyed by 
the Pagans, which he filled with monks, and 
laid down rules for them. Thus Probus tells 
us, that St. Patrick had received the monk’s 
habit from his uncle St. Martin, and likewise 
the institutes of the order, which were after- 
wards observed in Ireland, and called Cursus 
Scotorum (see Ussher Primord ., p. 833). He 
also brought over with him a new supply of 
bishops, and other ministers of the Gospel 
from foreign parts. 

§ 40. He lived thirty years after this, 
which he employed for the most part in re- 
tirement and contemplation, being old, and 
unable to perform the active part of his 
charge. However, he did not neglect the 
concerns of that church which he had planted 
and watered. He held synods, and ecclesi- 
astical councils, by which he rooted up and 
destroyed whatever was practised contrary to 
the Catholic faith. He settled and established 
rules consonant to the Christian law, to jus- 
tice, and the ancient canons of the Church. 
NenniUs saith of St. Patrick (and is followed 
therein by others), that he writ 365 a, b, c’s, 
founded 365 churches, ordained 365 bishops, 

or more, and 3000 priests. Upon which pas- 
sage I shall here insert Bishop Lloyd’s in- 
genious observation. “It seems,” says he, 
“ the writers of these times, when they were 
set upon the pin of multiplying, used to say, 
that things were as many as the days of the 
year; for so the writer of Kentigern’s life 
saith, that in his monastery of St. Asaph he 
had 365 monks for Divine service, which no 
man will understand literally that knows the 
place. Perhaps the meaning might be, that,, 
besides those thirty Bishops which St. Patrick 
ordained for the Bishops’ Sees, he also or- 
dained as many suffragans as there were 
rural deaneries, in each of which there were 
eight or nine parish priests, taking one 
deanery with another. If St. Patrick would 
so far consult the ease of the Bishops, or the 
people’s convenience, he might do it without 
altering the species of the Church govern- 
ment. But no man that writes of the Church 
matters of Ireland, speaks of anything there, 
in those times, which was otherwise than it 
was in the churches of the Roman Empire.” 

§ 41. He spent most of the last thirty years 
of his life between the monasteries Saballum, 
or Saul, and Armagh ; nor was he easily 
drawn out of these retreats, unless some 
urgent business relating to his function called 
him abroad. Pleased with the success of his 
labours, he concluded his ministry and his 
life together in the Abbey of Saul, on the 17th 
of March, 493 ; in the 120th year of his age, 
and was buried at Down. 

§ 42. As the place of his birth, so that of 
his death and burial, is much contested. 
Some writers affirm that he died and was 
buried at Glastonbury, in England ; and of 
this opinion is "William of Malmesbury, in his 
Antiquities of that Abbey; which he after- 
wards corrects in another of his works, where, 
though he says that he was buried at Glas- 
tonbury, yet he adds a cautionary remark to 
his assertion, “ Si credere dignum est — if we 
may venture to believe it.” Capgrave also 
■speaks dubiously of the matter, for, having 
related that St. Patrick was buried at Glas- 



donbury, he adds, “ Quae si veritatem sapiant, 
lectoris arbitrio relinquo — I leave the truth of 
this to the judgment of the reader;” and 
John of Tinmouth affirms it only as the 
opinion of the modems. Many others of the 
English later writers hold the same senti- 
ments, and, in all probability, are induced to 
do so from an equivocal signification of the 
words — Dun-leth-Glaisso, and Glastonbury. 
For as glass, in the Saxon language, sig nifieth 
the same as vitrium in Latin, and glass in 
English, so, in Irish, it imports a chain, from 
whence Joceline says, Down took the name 
of Dundaleth-Glaisse, — a catenis confractis, 
from broken chains. In the same manner 
town in Saxon — beri in British, and dun in 
Irish, have the same signification — viz., a 
town, burrow, or fort. So that Glastonbury, 
in English, signifieth a town of glass, as in 
Irish it doth a town of chains. This notion 
is confirmed by a passage related by Ussher, 
out of a manuscript life of St. Patrick re- 
maining in the Public Library at Cambridge, 
written by an Irishman, wherein it is said, 
that his resurrection should be at Dunlege- 
Glaisse ; to which passage some English in- 
terpolator hath added this gloss, “ Quod nos 
dicimus in nostra lingua Glestingabyri,” i.e., 
Glastonbury. An error of the person might 
also have induced the English writers to 
think that our apostle was buried in Glaston- 
bury, for there were three Patricks in early 
■times, besides our saint. The first was called 
Patrick the Elder, a disciple of the great St. 
Patrick, and, according to some writers, his 
suffragan in the See of Armagh. The second 
was Patrick Junior, who was disciple and 
nephew to our Patrick. The third was the 
Abbot Patrick, who flourished about the year 
850. One of these Patricks is said to have 
been buried at Glastonbury, but writers are 
divided which of them it was. 

§ 43. All the early Irish writers affirm that 
St. Patrick was buried at Down, in Ireland, 
and it is from such authorities that the truth 
must be drawn. Thus, Fiech, Bishop of 
Sletty, who was contemporary with St. Patrick, 
and his disciple (as I said before), informs us, 
“ that when he sickened, he had a desire to 
go and die at Armagh, but was hindered by 
the interposition of an angel;” and the 
ancient Scholiast on that writer saith, “that 
he was at Saul when he fell sick, and began 
his journey towards Armagh, desiring to be 
buried there.” The writer of the third life 
of St. Patrick, supposed to be one of his dis- 
ciples, affirms “ that he sickened at Saul, and 
died at Down.” Another writer, supposed 
to be St. Elerane the Wise, who wrote the 
life of St. Patrick towards the close of the 
sixth century, relates a battle fought between 
the Airtherians and the Ulidians, concerning 
the property of his body, and concludes that 
he was buried at Down. So doth St. Evan 
in the Tripartite Life of St. Patrick, ascribed 
to him. St. TJltan, in the Life of St. Bridgid , 
is express in that particular ; as is also 
Cogitosus. From these, and many more 
early authorities, we may safely conclude to 
give Down the honour of containing his 
remains, with which several of the English 
writers also agree ; and Cambrensis affirms 
that the bodies of St. Patrick, St. Bridgid, and 
St. Colomb, were not only buried at Down, 
but were also there taken up, and translated 
into shrines by John de Courcey, conqueror of 
Ulidia, about the year 1185, and to this pur- 
pose gives us these verses : — 

“ Hi tres in Duno tumulo tumulantur in uno, 
Brigida, Patricius, atque Columba Pius.” 

“ In Down three saints one grave do fill, 
Bridgid, Patrick, and Columb-Kille.” 


CAP. I. 

De genere et captivitate sua, atque hac con- 
fessione. Patricius Britannus. In capti- 
vitate Dei Divinitatem confitetur et fidem : 
cogitat veracem confessionem de se scri- 
bere, etsi cum aliqua verecundia propter 
suum incultum sermonem, ne Deo sit in- 
gratus, a quo usque adeo exaltatus fuerat. 

1. Ego Patricius peccator rusticissimus, et 
minimus omnium fidelium, et contemptibilis- 
simus apud plurimos, patrem habui Calpor- 
nium Diaconem, filium quondam Potiti 
Presbyteri : qui fuit e vico Benaven Taber- 
niae villam enim (Enon) prope habuit, ubi 
ego in capturam decidi. Annorum eram 
tunc fere sedecim. Deum enim verum 
ignorabam ; et Hyberione adductus sum in 
captivitate cum tot millibus hominum, secun- 
dum merita nostra : quia a Deo recessimus, et 
praecepta ejus non custodivimus, ac sacerdo- 
tibus nostris inobedientes fuimus, qui nostram 
salutem admonebant : et Dominus induxit 
super nos iram indignationis suae, et dispersit 
nos in gentibus multis, etiam usque ad ulti- 
mum terrae, ubi nunc parvitas mea videtur 
esse inter alienigenas. Et ubi Dominus 
aperuit sensum incredulitatis cordis mei, ut 
vel sero rememorarem delicta mea, et ut me 
converterem ex toto corde ad Dominum 
meum, qui respexit hxunilitatem meam, et 
misertus adolescentiae et ignorantiae meae, 
custodivit me, antequam scirem eum, et 
antequam saperem vel distinguerem inter 
bonum et malum, et monuit me, et consolatus 
est me ut pater filium. 

Unde ego quidem tacere non possum, neque 
expedit, tanta beneficia, et tantam gratiam 
quam mihi Dominus praestare dignatus est in 
terra captivitatis meae: quia haec est retributio 
nostra, ut post correptionem vel agnitionem 

Dei exaltaremur, et confiteremur mirabilia 
ejus coram omni natione, quae sub coelo est. 
Non enim est alius Deus, nec unquam fuit, 
nec ante, nec erit post hunc praeter Dominum 
patrem ingenitum, sine principio, a quo est 
omne principium ; per ipsum quippe facta 
sunt omnia visibilia et invisibilia (qui filium 
sibi consubstantialem genuit) hominem fac- 
tum, et victa morte in coelis ad patrem 
receptum. Et dedit illi omnem potestatem 
super omne nomen coelestium, terrestrium et 
infernorum, ut omnis lingua confiteatur, quia 
Dominus Jesus Christus in gloria est Dei 
Patris ; quem credimus, et expectamus ad- 
ventum ipsius, mox futurum judicem vivorum 
atque Mortuorum : qui reddet unicuique se- 
cundum facta sua : et infudit in nobis abunde 
Spiritus Sancti donum, et pignus immortali- 
tatis. Qui facit credentes, ac obedientes, ut 
sint filii Dei Patris quem confitemur, et unum 
Deum adoramus in Trinitate Sacrosancti no- 
minis. Ipse enim dixit per prophetam : Invo- 
cabis me in die tribulationis tuae, et liberabo 
te, et magnificabis me. Et iterum inquit : 
Opera autem Dei revelare, et confiteri, 
honorificum est. 

3. Tamen, etsi in multis imperfectus sum, 
opto fratribus et cognatis meis scire qualita- 
tem meam, et ut possint perspicere votum 
animae meae. Non enim ignoro testimonium 
Domini mei, qui in Psalmo testatur : “ Perdes 
omnes qui loquuntur mendacium. ’ ’ Et iterum i 
“ Os, quod mentitur, occidit animam.” Et 
idem Dominus in Evangelio inquit : “V erbum 
otiosum, quod locuti fuerint homines, reddent 
pro eo rationem in die judicii.” Unde ego 
deberem vehementer cum timore et tremore 
metuere hanc sententiam in die illa, ubi nemo 
poterit se subtrahere, vel abscondere, sed 
omnes omnino reddituri sumus rationem 



etiam minimorum peccatorum nostrorum ante 
tribunal Domini nostri Jesu Christi. 

Quapropter olim cogitavi scribere, sed 
usque nunc haesitavi : timui enim ne incide- 
rem in linguam hominum: quia non legi, 
sicut ceteri qui optime sacris litteris sunt 
imbuti, et studium suum ex infantia nun- 
quam mutaverunt, sed magis ad perfectum 
semper addiderunt : nam sermo et lingua 
nostra translata est in linguam alienam. 

4. Sed facile potest probari ex saliva scrip- 
turae meae, qualiter ego sum in sermonibus 
instructus, atque eruditus : quia inquit 
sapiens ; “Per linguam dignoscitur sensus et 
scientia et doctrina veritatis. Sed prodest 
excusatio juxta veritatem, praesertim cum 
praesumptione ? ut modo ipse appeto in 
senectute mea, quod in juventute non com- 
paravi. Obstiterunt enim peccata mea, ut 
confirmarem quod ante non perlegeram. Sed 
quis mihi credit P Et si dixero, quod ante 
praefatus sum, adolescens, imo pene puer in 
verbis capturam dedi, antequam scirem quid 
appetere, vel quid vitare debueram. Unde 
ego hodie erubesco, et vehementer pertimesco 
palam denudare imperitiam meam, quia 
diserti brevitate sermonis explicare non pos- 
sum, sicut spiritus gestit, et animus, et sensus 
monstrat, et affectus. Sed si ita mihi datum 
fuisset, sicut et ceteris ; verumtamen non 
silerem propter retributionem. Et, si forte 
videtur apud aliquantos me in hoc praeponere 
cum mea inscientia et tardiori lingua : 'scrip- 
tum est enim: “Linguae balbutientes velociter 
loqui discent pacem : ” quanto magis nos ap- 
petere debemus, qui sumus epistola Christi 
usque ad ultimum terrae ; etsi non diserta, 
sed e . . . . scripta in cordibus vestris, non 
atramento, sed Spiritu Dei vivi. 

5. Rusticatio ab Altissimo creata est, teste 
eodem Spiritu Dei vivi : unde ego primum 
rusticus, profuga, indoctus : qui scilicet nescit 
in posterum praevidere. Sed illud certissime 
quia utique priusquam humiliarer, ego eram 
velut lapis, qui jacet in luto profundo ; et 
venit qui potens est et in sua misericordia 
sustulit, me, et quidem scilicet sursum alle- 
vavit, et collocavit me in summo pariete. Et 
inde forte debueram exclamare ad retribuen- 
dum quoque aliquid Domino, pro tantis 
beneficiis ejus, hic et in aeternum, quae mens 
humana aestimare non potest. Unde autem ? 

Admiramini itaque magni et pusilli, qui 
timetis Dominum : et vos domini ignari, 
rhetorici : audite ergo, et scrutamini, quis me 
stultum excitavit de medio eorum, qui videntur 
sapientes esse, et legisperiti, et potentes in 
sermone, et in omni re. Et me quidem detes- 
tabilem hujus mundi prae ceteris inspiravit, 
etsi talis essem : dummodo ut cum metu et 
reverentia, et sine querela, fideliter prodessem 
genti, ad quam charitas Christi transtulit et 
donavit me in vita mea, si dignus fuero : 
denique ut cum omni humilitate et veraciter 
deservirem illi in mensurS. 


Fuga elapsus e servitute Patricius redit in 
patriam. Quibus haec scribat. In servi- 
tute mire deditus orationi. De liberatione 
monetur. Fugit Deo fretus, et in navim 
admissus gratis a nautis. Iis deinceps 
fame laborantibus in deserto cibos oranda 
impetrat; et ab infestatione daemonis, in- 
vocato Elia, liberatur. 

6. Itaque quae fidei Trinitatis sunt, oportet 
distinguere, et sine reprehensione periculi 
notum facere donum Dei, et consolationem 
aeternam, ac sine timore fiducialiter Dei 
nomen ubique expandere, et etiam post 
obitum meum relinquere fratribus, et filiis 
meis, quos ego in Domino baptizavi, tot millia 
hominum ; etsi non eram dignus ; neque talis 
ut hoc Dominus servo suo concederet ; et post 
aerumnas tantae molis post captivitatem, post 
annos multos in gente illa tantam gratiam 
donaret, quod aliquando ego in juventute 
mea nunquam speravi, neque cogitavi. SecL 
postquam Hyberione deveneram, quotidie 
pecora pascebam, et frequens in die orabanq ma- 
gisque ac magis accedebat amor Dei, et timor 
illius et fides augebatur, et Spiritus augebatur,, 
ut in die una usque ad centum orationes (face- 
rem) et in nocte prope similiter : et etiam in< 
silvis et monte manebam, et ante lucem excita- 
bar ad orationem per nivem, per gelu, per plu- 
viam et nihil mali sentiebam, neque ulla pigritia 
erat in me, sicut modo video : quia tunc in 
me spiritus fervebat. Et ibi scilicet quadam 
nocte in somno audivi vocem dicentem mihi : 
Bene jejunas, cito iturus ad patriam tuam. 
Et iterum post paullulum tempus responsum 
audivi dicens mihi : Ecce navis tua parata 
est. Et non erat prope, sed forte aberat 



ducenta millia passus et ibi nunquam fueram, 
nec ibi quemquam notum de bominibus 

7. Et deinde postmodum conversus sum in 
fugam : et . intermissi hominem cum quo 
fueram annis sex : et in virtute Dei qui viam 
meam dirigebat veni ad Benum : et nihil 
metuebam donec perveni ad navem illam. 
Et mox cum perveni ad eam, profecta est de 
loco suo, et locutus sum ut haberem unde 
navigare. Gubernatori autem displicuit, et 
•acriter cum indignatione respondit : nequa- 
quam tu nobiscum appetas ire. Et cum haec 
audissem separavi me ab illis, ut venirem ad 
tuguriolum ubi hospitabam; et in itinere 
coepi orare : et antequam orationem consum- 
marem, audivi unum ex illis fortiter excla- 
mare post me : Veni cito, quia vocant te 
homines isti : et statim ad illos reversus sum ; 
et coeperunt mihi dicere : Veni, quia ex fide 
reperimus te, et fac nobiscum amicitiam quo- 
modo volueris. Et in illa die debui surgere 
in navem eorum propter Deum. Verumtamen 
{non) speravi ab illis ut mihi dicerent : Veni 
in fide Christi quia Gentiles erant ; et hoc 
obtinui cum illis ; et protinus navigavimus. 

8. Et post triduum terram cepimus : et 
viginti et septem dies per desertum iter feci- 
mus. Cibus autem et potus deficit nobis, et 
fames invaluit super nos. Et alia die coepit 
Gubernator mihi dicere: Quid est, Chris- 
tiane P Tu dicis : Deus tuus magnus et 
omnipotens est: quare ergo non potes pro 
nobis orare ? Ora pro nobis, quia fame peri- 
clitamur : difficile est enim ut hominem ali- 
quem unquam videamus. Ego vero evidenter 
dixi illis : Convertimini ex toto corde vestro 
ad Dominum Deum meum ; quia nihil est im- 
possibile illi, ut hodie mittat nobis cibum in 
viam nostram, usque dum satiemini, quia 
ubique abundat illi. Adjuvante ergo Deo, 
ita factum est. Ecce grex porcorum in via 
veniebat ante oculos nostros, et multos ex 
illis interfecerunt : et ibi duas noctes manse- 
runt bene refecti. Et canes eorum relevati 
sunt, quia multi ex illis defecerunt, et secus 
viam semivivi derelicti sunt. Et post hoc 
summas gratias egerunt Deo, et ego honorifi- 
catus sum sub oculis eorum. 

9. Ex illa autem die cibum abundanter 
habuerunt: sed etiam mei silvestre invene- 
runt, et mihi partem obtulerunt, et unus 

illorum dixit: Hoc immolatum est, Deo 
gratias, exinde nihil gustavi. Eadem vero 
nocte eram dormiens, et fortiter tentavit me 
satanas, quod memor ero quamdiu fuero in 
hoc corpore. Cecidit enim super me velut 
saxum ingens, et omnium membrorum meo- 
rum vires abstulit. Sed unde venit ignoro, 
ut spiritu Eliam invocarem. Et inter haec 
vidi in coelo solem oriri ! et dum clamarem, 
Heliam, Heliam totis viribus meis ; ecce 
splendor solis illius, et statim discussit a me 
omnem gravedinem. Et credo quod a Christo 
meo subventus sum, et spiritus ejus jam tunc 
clamavit pro me : spero autem quod sic erit 
in die pressurae meae, sicut in Evangelio 
Dominus testatur : In illa die, inquit, non 
vos estis qui loquimini, sed spiritus Patris 
vestri, qui loquitur in vobis. In itinere 
autem nostro providit nobis cibum et ignem, 
et siccitatem quotidie, donec quarto decimo 
die praevenimus homines : sicut superius in- 
sinuavi, viginti et octo dies per desertum iter 
fecimus, et ea nocte qua praeivimus omnes de 
cibo nihil habuimus. 

cap. m. 

Yocatio Patricii in Iberniam : contradictiones 
variae. Post alteram captivitatem noc- 
turna visione, et interna voce in Iberniam 
invitatus, superat oblatas tentationes, 
anxietates et contradictiones, atque in- 
jurias ; quarum auctoribus ignoscit ; gra- 
tias Deo in omnibus agens, qui se ipsi 

10. Et iterumpost annos (non) multos adhuc 
in capturam decidi : nocte vero prima mansi 
cum illis. Responsum autem divinum audivi, 
dicens mihi : Duos menses eris cum illis : 
quod ita factum est. Nocte igitur illa sexa- 
gesima liberavit me Dominus de manibus 
eorum. Iterum post paucos annos in Bri- 
tannia eram cum parentibus meis, qui me ut 
filium exceperunt, et ex fide rogaverunt me, 
ut vel modo post tantas tribulationes, quas 
ego pertuli, nunquam ab illis discederem. 
Et ibi scilicet vidi in visu de nocte virum 
venientem quasi de Hiberione, Victricius 
nomine, cum epistolis innumerabilibus; et 
dedit m ihi unam ex illis ; et lego principium 
epistolae continenter : Vox Hyberionarum. 
Et cum recitabam initium epistolae, putabam 
ipso momento audire vocem ipsorum, qui 
erant juxta silvan Foduti, quae est prope 



mare occidentale. Et sic exclamaverunt 
quasi ex uno ore : Rogamus te, Sancte puer, 
venias, et adhuc ambules inter nos. Et valde 
•.compunctus sum corde, et amplius non potui 
legere : et sic expergefactus sum. Deo 
gratias, quia post annos plurimos praestitit 
illis Dominus secundum clamorem eorum. 

11. Et alia nocte, nescio, Deus scit ; in me, 
an juxta me, verbis peritissimis audiebam 
quosdam ex spiritu psallentes intra me, et 
nesciebam qui essent, quos ego audivi, et non 
potui intelligere, nisi ad postremum orationis, 
sic affatus est : Qui dedit pro te animam 
Suam. Et sic evigilavi. Et iterum audivi 
in me ipsum orantem : et erat quasi intra 
•corpus meum : et audivi super me, boc est, 
super interiorem hominem et ibi fortiter 
orabat (cum) gemitibus. Et inter haec stupe- 
bam, et admirabar, et cogitabam quis esset' 
qui oraret in me? Sed ad postremum orationis 
dixit se esse spiritum: et recordatus sum 
Apostoli dicentis : Spiritus adjuvat infirmi- 
tatem orationis nostrae: nam quid oremus, 
nescimus : sed ipse Spiritus postulat pro 
nobis gemitibus inenarrabilibus, quae verbis 
exprimere non possum. Et iterum : Dominus 
advocatus est noster, et ipse postulat pro 
nobis. Et quando tentatus sum ab aliquantis 
senioribus meis, qui venerunt, ob peccata 
mea, contra laboriosum Episcopatum meum, 
nonnumquam in illo die fortiter impulsus 
sum, ut caderen hic et in aeternum. Sed 
Dominus pepercit proselyto et peregrino 
propter nomen suum, et mihi benigne valde 
subvenit in hac conculcatione, quod in labem 
et opprobrium non male deveni. Deum oro, 
ut non illis in peccatum reputetur occasio. 
Nam post annos triginta invenerunt me ad- 
versus verbum quod confessus fueram ante- 
quam essem diaconus. 

12. Propter anxietatem moesto animo in- 
sinuavi amicissimo meo quae in pueritia mea 
una die gesseram, imo in una hora, quia 
necdum praevalebam. Nescio, Deus scit, si 
habebam tunc annos quindecim, et Deu m 
unum non credebam ab infantia mea ; sed in 
morte et in incredulitate mansi, donec valde 
castigatus sum ; et in veritate humiliatus sum 
a fame et nuditate, et quotidie contra Hyberi- 
onem non sponte pergebam, donec prope defi- 
•ciebam. Sed hoc potius mihi bene fuit : quia 
•ex hoc emendatus sum a Domino, et aptavit 

me ut hodie essem quod aliquando longe a me 
erat, ut ego curas haberem aut satagerem pro 
salute aliorum, quando etiam de me ipso non 

Igitur in illo die quo reprobatus sum a 
memoratis supradictis, ad noctem illam in 
visu noctis vidi scriptum contra faciem meam, 
sine honore. Et inter haec audivi responsum 
divinum dicens mihi : Male vidimus faciem 
designati nudato nomine. Nec sic praedixit: 
Male vidisti ; sed ; Male vidimus ; quasi ibi 
se junxit, sicut dixit : Qui vos tangit, tangit 
pupillam oculi mei. Idcirco gratias ago ei, 
qui me in omnibus confortavit, ut non me 
impediret a profectione mea, quam statueram, 
et de meo quoque opere, quod a Christo meo 
didiceram : sed magis ex eo sensi in me vir- 
tutem non parvam, et fides mea probata est 
coram Deo et hominibus. 

1 3. Unde audenter dico, non me reprehendit 
conscientia mea. Testem Deum habeo, quia 
non sum mentitus in sermonibus quos retuli : 
sed magis doleo pro amicissimo meo, cur 
tale meruimus habere responsum, cui ego 
credidi etiam animam meam. Et comperi ab 
aliquantis fratribus meis ante defensionem 
illam, quod ego non interfui, nec in Bri- 
tanniis eram, nec a me orietur, ut et ille in 
inea absentia pulsetur pro me. Ipse ore suo 
dixerat : Ecce promovendus es tu ad gradum 
Episcopatus, quo non eram dignus. Sed unde 
venit illi postmodum ut coram cunctis bonis 
et malis in me publice dehonestaret, quod 
ante sponte et laetus indulserat ? Est Domi- 
nus qui major omnibus est. Satis dico. Sed 
tamen non debeo abscondere donum Dei, quod 
largitus est in terra captivitatis meae. Quia 
time fortiter inquisivi illum, et ibi inveni 
eum, et servavit me ab omnibus iniquitatibus 
propter inhabitantem Spiritum ejus, qui 
operatus est usque in hunc diem in me. 
Novit autem Dominus, si ab homine ista 
audissem, forsitan tacuissem propter charita- 
tem Christi. 

14. Unde ego indefessam gratiam ago Deo 
meo, qui me fidelem servavit in die tenta - 
tionis meae ; ita ut hodie confidenter offeram 
illi sacrificium, et velut hostiam viventem 
animam meam consecro Domino meo, qui me 
servavit ab omnibus angustiis meis, ut ei 
dicam : quis ego sum, Domine ? vel quae est 
invocatio mea, qui mihi tantam divinitatem 



denudasti ? Ita ut hodie exaltarem et mag- 
nificarem nomen tuum in quocumque loco 
fuero ; nec tantum in secundis, sed etiam in 
pressuris : ut quidquid mihi evenerit, sive 
bonum, sive malum, aequaliter debeam sus- 
cipere, et Deo gratias semper agere, qui mihi 
ostendit, ut indubitabilem eum crederem sine 
fine, et qui me audierit : ut et ego in novissi- 
mis diebus hoc opus tam pium et tam mirifi- 
cum auderem aggredi ; ita ut imitarer illos, 
quos Dominus jam olim praedixerat praenun- 
tiaturos Evangelium suum in testimonium 
omnibus g*entibus ante finem mundi. Quod 
sicut vidimus, ita suppletum est. Ecce testes 
sumus, quia Evangelium praedicatum est 
ubique ubi nemo ultra est. 

cap. rv. 

Fructus Apostolatus Patricii. Deum laudat, 
qui se praeservavit a peccatis, gratia prae- 
dicationis instruxit, et pari zelo Evangelii 
propagandi, et gentes ad Ecclesiam addu- 
cendi juxta praeceptum Domini, et Pro- 
phetarum oracula : eo cum fructu ut 
etiam evangelicam perfectionem plurimi 
multaeque virgines aemulentur. Negat 
se ulla de caussa posse opus inchoatum 
dimittere, etsi imperfectum suum agnoscat. 

15. Longum est autem totum per singula 
narrare laborem meum, vel per partes. Bre- 
viter dicam qualiter piissimus Deus de servi- 
tute saepe (me) liberavit, ex duodecim peri- 
culis, quibus periclitata est anima mea ; 
praeter insidias multas, et quae verbis expri- 
mere non valeo, ne injuriam legentibus 
faciam. Sed Dominum auctorem habeo, qui 
novit omnia etiam antequam fiant, ut me 
pauperculum et pussulum responsum divi- 
num creberrime admoneret. Unde mihi haec 
sapientia, quae in me non erat, qui nec nume- 
rum dierum noveram, neque Deum sapie- 
bam ? Unde mihi postmodum tam magnum 
et salubre donum Dei agnoscere et diligere, 
ut patriam et parentes amitterem, et munera 
multa (quae), mihi offerebantur cum fletu et 
lacrymis ? Et offendi illic contra votum 
aliquantos de senioribus meis. Sed guber- 
nante Deo, nullo modo consensi neque acqui- 
evi illis : non ego, sed Dei gratia, quae vicit 
in me, et restiti illis omnibus, quatenus veni- 
rem ad Ibemas gentes Evangelium praedicare, 
et ab incredulis injurias perferre, ut audirem 

opprobrium peregrinationis meae, et persecu- 
tiones multas usque ad vincula et ut darem 
me et ingenuitatem meam pro utilitate- 

16. Et si dignus fuero, promptus sum ut 
etiam animam meam incunctanter et libentis- 
sime (ponam) pro nomine ejus ; et illi, opto 
impendere eam usque ad mortem, si Dominus 
indulgeret. Quia valde debitor sum Deo, qui 
mihi tantam gratiam donavit, ut populi multi 
per me in Domino renascantur, et postmodum 
consummarentur. Et ut clerici ubique illi» 
ordinarentur ad plebem nuper venientem ad 
credulitatem, quam sumpsit Dominus ab ex- 
tremis terrae, et dicent : Falsa comparaverunt 
patres nostri sibi idola, et non est utilitas in 
eis. Et iterum : Posui te in lucem gentibus, 
ut sis salus mea usque ad ultimum terrae. 
Et ibi volo expectare promissum ipsius, qui 
utique nunquam fallit, sicut in Evangelio 
pollicetur : “Venient ab oriente et occidente, 
et recumbent cum Abraham et Isaac et Jacob 
sicut credimus ab omni mundo venturi. 

17. Idcirco oportet quidem bene et diligenter 
piscari, sicut Dominus praemonet dicens : 
“Venite post me, faciam vos fieri piscatores 
hominum.” Et iterum dicit per Prophetas : 
“ Ecce ego mitto piscatores et venatores mul- 
tos, dicit Dominus,” &c. Unde oportuit valde 
retia nostra tendere, ita ut multitudo copiosa 
et turba Deo caperetur: ut ubique essent 
clerici qui baptizarent, • et exhortarentur 
populum indigentem et desiderantem : sicut 
Dominus inquit in Evangelio admonens et 
dicens: “Euntes ergo docete omnes gentes, 
baptizantes eos in nomine Patris, et Filii, et 
Spiritus Sancti : docentes eos servare omnia 
quaecumque dixero vobis. Et ecce ego vobis- 
cum sum omnibus diebus usque ad consum- 
mationem saeculi.” Et iterum dicit : Euntes 
in mundum universum, praedicate Evange- 
lium omni creaturae. Qui crediderit, et bapti- 
zatus fuerit, salvus erit. Et praedicabitur 
hoc Evangelium regni in universo mundo in 
testimonium omnibus gentibus, et tunc veniet 
finis.” Et iterum Domini propheta praenun- 
tians, inquit : “ Et erit in novissimis diebus, 
dicit Dominus, effundam de Spiritu meo super 
omnem carnem, et prophetabunt filii vestri, 
et filiae vestrae, et seniores vestri somnia 
somniabunt.” Et quidem super servos meos et 
ancillas meas in diebus illis effundam de 


Spiritu meo, et prophetabunt. Et Osee dicit : 
* l Vocabo non plebem meam plebem meam ; 
et non misericordiam consecutam, misericor- 
diam consecutam : et erit in loco ubi dictum 
est : non plebs mea vos, ibi vocabuntur filii 
Dei vivi.” 

18. Unde autem Hiberione, qui nunquam 
notitiam Dei habuerant, nec nisi idola im- 
munda usque nunc semper coluerunt, quo 
modo nuper effecta est plebs Domini, et filii 
Dei nuncupabuntur? Filii Scottorum, et filiae 
Regulorum monachi et virgines Christi esse 
videntur. Et etiam una Scotta benedicta, 
nobilis, pulcherrima, adulta erat, quam ego 
baptizavi : et post paucos dies una caussa 
venit ad nos: insinuavit namque nobis re- 
sponsum accepisse a nuntio Dei, qui monuit 
eam ut permaneret virgo Christi, et sic Deo 
proximaret. Deo gratias, sexta ab huc die 
optime et avidissime arripuit illud, quod 
etiam omnes virgines Dei similiter faciunt, 
non voluntate patrum suorum ; imo persecu- 
tiones patiuntur, et improperia falsa a paren- 
tibus suis. Et nihilominus plus augetur 
numerus, et de genere nostro quae ibi (Christo) 
natae sunt, nescimus numerum earum, praeter 
viduas et continentes. Sed et illae maxime 
laborant, quae servitio detinentur : usque ad 
terrores et minas assidue perferunt. Sed 
Dominus gratiam dedit multis ex ancillis 
suis : nam etsi vetantur, tamen fortiter imi- 

19. Unde autem (possem) etsi voluero 
dimittere illas, et pergere in Britannias, etsi 
libentissime paratus irem, quasi ad patriam 
et parentes : et non id solum, sed etiam usque 
ad Gallias visitarem fratres meos, ut viderem 
faciem Sanctorum Domini mei : scit Dominus 
quod ego (id) valde optabam. Sed illigatus 
spiritu (qui mihi protestatur, si hoc fecero, et 
reum futurum esse designat), timeo perdere 
laborem, quem inchoavi ; et non ego, sed 
Christus Dominus, qui m ihi imperavit ut 
venirem, essemque cum illis residuum aetatis 
meae ; si Dominus voluerit, et custodierit me 
ab omni via mala, ut non peccem coram illo. 
Sperare autem hoc debueram ; sed memetip- 
sum non credo, qui diu fuero in hoc corpore 
mortis : quia fortis est qui quotidie nititur 
me a fide, et proposita Castitate religionis 
non fictae (quam servabo) usque in finem 
vitae meae Christo Domino meo ; sed caro 

2 T 

inimica semper attrahit ad mortem, id est, ad 
illecebras in infelicitate perfruendas. Et scio 
ex parte quod ego vitam perfectam non 
didici, sicut et ceteri credentes. Sed confiteor 
Domino meo, et non erubesco in conspectu 
ejus quia non mentior, ex quo cognovi eum in 
juventute mea, Crevit in me amor Dei, et 
timor ipsius, et usque nunc, favente Domino,, 
fidem servavi. 

cap. v. 

Testatur quanta integritate Evangelium prae- 
dicarit. Cunctanter aggressus apostolicum 
opus, et aliorum obloquiis nonnihil com- 
motus, protestatur de sua inter gentes 
integritate, munerumque contemptu, et 
gratuita sacramentorum administratione, 
non sine propriarum rerum tum jactura 
injusta, tum impendio liberali : malens 
more Christi pauper esse, pro quo desiderat 
quidvis pati, etiam martyrium : certus de 
reposita sibi pro talibus gloria — Iterata 
S. Patricii confessio. 

20. Rideat autem et insultet qui voluerit, 

ego non silebo, neque abscondam signa et 
mirabilia, quae mihi a Domino monstrata 
sunt ante multos annos quam fierent quasi qui 
novit omnia, etiam ante tempora saecularia. 
Unde ego quidem debueram sine cessatione 
Deo gratias agere, qui saepe indulsit insipi- 
entiae meae et negligentiae meae Et 

de loco non in unoquoque, ut non mihi vehe- 
menter irasceretur, cui adjutor datus sum, et 
non cito acquievi, secundum quod mihi osten- 
sum fuerat et Spiritus nihilominus suggerebat.. 
Et misertus est mihi Dominus in millia mil- 
lium ; quia vidit in me quod paratus eram ; 
sed quod nihilo plus sciebam de statu* meo 
quid facerem, quia multi hanc legationem 
prohibebant, et quidam inter ipsos post ter- 
gum meum narrabant et dicebant : Iste quare 
se mittit in periculum inter hostes, qui Deum 
non noverunt ? Non caussa malitiae, sed non 
sapiebat illis, sicut et ego ipse testor, iter 
illud propter rusticitatem meam. Et non cito 
agnovi gratiam, quae tunc erat in me : nunc 
mihi sapit quod ante debueram vocanti Deo 

21. Nunc ergo simpliciter insinuavi fratri- 
bus et conservis meis, qui mihi crediderunt ; 
propter quod praedixi et praedico ad robor- 
andam fidem vestram. Utinam et vos inmi- 



temini majora, et potiora faciatis. Haec erit 
gloria mea ; quia filius sapiens gloria Patris 
est. Yos scitis et Deus qualiter conversatus 
sxim inter vos a juventute mea, in fide veritatis 
et sinceritate cordis, etiam ad gentes illas 
inter quas habito, ego fidem illis praestiti et 
praestabo. Deus scit, neminem illorum cir- 
cumveni, nec cogito, propter Deum, et Eccle- 
siam ipsius, ne excitem illis, et vobis omnibus 
persecutionem, et ne per me blasphemetur 
nomen Domini : quia scriptum est : Yae ho- 

mini, per quem nomen Domini blasphematur. 
Nam etsi imperitus sum in omnibus ; tamen 
conatus sum quippiam servare me, etiam fra- 
tribus Christianis, et virginibus Christi, et 
mulieribus religiosis, quae mihi ultronea 
munuscula donabant, et super altare jacta- 
bant ex ornamentis suis, et iterum reddebam 
illis : et adversus me scandalizabantur cur 
hoc faciebam. Sed ego (id faciebam) propter 
spem perennitatis, ut me in omnibus caute. 




Zelo Dei S. Patricius accensus epistolam 
hanc misit ad Corotici subditos, qui post 
neophytos atrociter vexatos, admonitiones 
ipsius contempserat. Detegit in ea S. 
Praesul immanem illius Reguli tyrannidem, 
qui multos ex Ibemis, ejus praedicatione ad 
Christi fidem conversos, crudelissima morte 
mactaverat, alios captivos detinuerat, alios- 
que Scottis et Pictis vendiderat. Quare 
vitandum eum nuntiat cum suis, ut excom- 
municatum, et execrabilem, Divinae Legis 
praevaricatorem, et missionis suae et Apos- 
tolatus contemptorem. Deplorat gregis sui 
dispersionem, et adeptam per martyrium 
gloriam gratulatur, aeternum supplicium 
tyrannis comminans, quibus haec praelegi 
rogat, si forte convertantur. 

1. Patricius, peccator indoctus, Hiberione 
constitutus Episcopus, certissime reor a Deo 
accepi id quod sum. Inter barbaras utique 
gentes proselytus et perfuga ob amorem Dei. 
Testis ille est, si ita est. Non quod optabam 
tam dure et tam aspere aliquid ex ore meo 
effundere, sed cogor zelo Dei ac veritatis 
Christi excitatus pro dilectione proximorum 
atque filiorum pro quibus tradidi patriam, et 
parentes, et animam meam (quia) usque ad 
mortem, si dignus sum, vovi Deo meo docere 
gentes, etsi nunc contemnar a quibusdam. 
Et manu mea scripsi atque condidi verba ista 
danda et tradenda militibus mittenda Corotici, 
non dico civibus meis, atque civibus sanctorum 
Romanorum, sed civibus daemoniorum ob 
mala opefca ipsorum (qui Barbarorum) ritu 
hostili in morte vivunt, socii Scotorum atque 
Pictorum apostatarum ; quasi sanguine volen- 
tes saginari innocentium Christianorum, quos 

ego innumeros Deo genui, atque in Christo» 

2. Postera die, qua chrismati Neophyti in 
veste candida, dum (fides) flagrabat in fronte 
ipsorum, crudeliter trucidati atque mactati 
(sunt) gladio a supradictis. Et misi epistolam 
cum sancto Presbytero, quem ego ex infantia 
docui, cum clericis, ut nobis aliquid indulge- 
retur de praeda, vel de captivis baptizatis, 
quos ceperunt. (Sed) cachinos fecerunt de 
illis. Idcirco nescio quid magis lugeam, an 
qui interfecti, vel quos cum eis ceperunt, vel 
quos graviter Zabulus illa queavit, (qui) per- 
enni paenae in gehenna pariter cum ipso 
mancipabuntur. Quia utique qui facit pec- 
catum servus est peccati, et filius diaboli 

3. Quapropter resciat omnis homo timens 
Deum, quod a me alieni sunt, et a Christo 
Deo meo pro quo legatione fungor, patricidae 
et fratricidae, lupi rapaces devorantes plebem 
Domini ut cibum panis, sicut ait : Iniqui dis- 
sipaverunt legem tuam, Domine : quam in 
supremis temporibus Hiberione optime 6t 
benigne plantaverat atque instruxerat. Ea- 
vente Deo, non usurpo (aliena: sed) partem 
habeo cum his, quos vocavit ac praedestinavit 
Evangelium praedicare in persecutionibus 
non parvis usque ad extremum terrae : etsi 
invidet inimicus per tyrannidem Corotici, qui 
Deum non veretur, nec sacerdotes ejus, quos 
elegit, et indulsit illis summam divinamque 
potestatem, quos ligarent super terram, esse 
ligatos et in coelis. 

4. Unde ergo quaeso plurimum, sancti et hu- 
miles corde, 'adulari talibus non licet nec cibum, 
nec potum sumere cum ipsis, nec eleemosynae 
ipsorum debent recipi, donec crudeliter effusis 
lacrymis, poenitentiam agentes satisfaciant 



Deo, et liberent servos Dei, et ancillas Christi 
baptizatas, pro quibus mortuus est et cruci- 
fixus. Dona enim iniquorum reprobat Al- 
tissimus : et qui offert sacrificium ex substantia 
pauperis, quasi qui victimat filium in con- 
spectu patris. Divitiae, inquit, quas congre- 
gavit injuste, evomentur de ventre ejus, 
angelus mortis trahit illum, ira draconum 
mulctabitur, interficiet illum lingua colubri, 
comedet eum ignis inextinguibilis. Ideoque : 
vae qui replent se his quae non sunt sua. Et 
•quid prodest homini, si totum mundum lucre- 
tur, se autem ipsum perdat, et detrimentum 
animae suae patiatur? Longum est per 
singula discurrere, vel insinuare per totam 
legem carptim testimonia de tali cupiditate. 
Avaritia mortale crimen. Non concupisces 
Tem proximi tui. Non occides. Homicida 
-non potest esse cum Christo : qui enim odit 
fratrem suum, homicida esse adscribitur. Et ; 
qui non diligit fratrem suum, manet in morte. 
Quanto magis reus est, qui manus suas 
coinquinat in sanguine filiorum Dei, quos 
nuper conquisivit in ultimis finibus terrae per 
exhortationem parvitatis nostrae ? 

o. Numquid sine Deo, vel secundum carnem 
Hiberionem veni ? Quis me compulit ? 
Alligatus sum Spiritu ut non videam aliquem 
•de cognatione mea. Numquid amo piam 
misericordiam, quod (sic) ago erga illam 
gentem, quae me aliquando cepit ? Ingenuus 
sum Secundum carnem ; nam Decurione patre 
nascor. Vendidi autem nobilitatem meam 
(non erubesco, neque me poenitet) pro utilitate 
•aliorum. Denique sum in Christo traditus 
genti exterae ob gloriam ineffabilem perennis 
vitae, quae est in Christo J esu Domino nostro ; 
etsi mei non cognoscunt, Propheta in patria 
sua honorem non habet. Forte non sumus 
ex uno patre, neque ex imo ovili ? Sicut ait 
Dominus. Qui non est mecum, contra me 
est: et qui non congregat mecum, spargit. 
Non convenit (si) unus destruit, alter aedificat. 
Num quaero quae mea sunt ? 

6. Non mea gratia, sed Deus hanc quidem 
sollicitudinem (dedit) in corde meo, ut essem 
de venatoribus, sive de piscatoribus, quos 
Deus olim in novissimis diebus ante 
praenuntiavit. Invidetur mihi : quid faciam, 
Domine? Valde despicior. Ecce oves tuae 
circa me laniantur atque depraedantur a 
supradictis latrunculis, jubente Corotico hoste ; 

mente enim longe est a charitate Dei traditor 
Christianorum, in manus Scottorum atque 
Pictorum. Lupi rapaces deglutierunt gregem 
Domini, qui utique Hiberione cum summa 
diligentia optime crescebat : et filii Scottorum, 
ac filiae Regulorum monachi (fiebant) et 
virgines Christi (quot) enumerare nequeo. 
Qui propter injuriam justorum non te placat, 
Domine, etiam usque ad inferos non placabit. 

7. Quis sanctorum non horreat jocundare, 
vel convivium facere cum talibus ? De spoliis 
defunctorum Christianorum repleverunt do- 
mos suas : de rapinis vivunt : nesciunt mise- 
reri: venenum bibunt; letalem cibum por- 
rigunt ad amicos et filios suos. Sicut Eva 
non intellexit quod mortem tradidit viro suo ; 
sic sunt omnes qui male agunt : mortem 
perennem, poenamque perpetuam operantur. 

Consuetudo Romanorum Gallorumque 
Christianorum (est) mittunt Presbyteros 
sanctos (et) idoneos ad Francos et exteras 
gentes cum tot millibus solidorum ad redimen- 
dum captivos baptizatos. Tu omnes inter- 
ficis, et vendis illos genti exterae ignoranti 
Deum : quasi in lupanar tradis membra 
Christi. Qualem (ergo) spem habes in Deum ? 

8. Qui tecum sentit, aut qui te communicat 
verbis alienis et adulationi, Deus judicabit. 
Nescio quid dicam, aut quid loquar amplius 
de defunctis filiorum Dei, quos gladius supra 
modum tetigit. Scriptum est enim: Flere 
cum flentibus : et iterum : si dolet unum 
membrum, condolent omnia membra. Qua- 
propter Ecclesia plorat et plangit filios et 
filias suas, quos adhuc nondum gladius hos- 
tilis interfecit, sed exportati (sunt) per longa 
terrarum spatia. Ut peccatum manifestae 
gravetur impudentiae, impudens ibi habitat, 
et abundat : ibi venumdati ingenui homines 
Christiani in servitutem redacti sunt, prae- 
sertim indignissimorum pessimorumque atque 
apostatarum Pictorum. 

9. Idcirco cum tristitia et moerore voci-- 
ferabor: O speciosissimi, atque amantissimi 
fratres, et filii, quos in Christo genui, nec 
enumerare queo, quid faciam vobis ! Non 
sum dignus neque hominibus subvenire. 
Praevaluit iniquitas iniquorum supra nos. 
Forte non credunt (quod) unum baptismum 
percepimus, et unum Deum habemus. Indig- 
num est illis quod de Hibernia nati sumus : 
sic enim ajunt Idcirco doleo pro vobis, 



•doleo charissimi mei : sed iterum gaudeo 
intra meipsum, quia non gratis laboravi, et 
peregrinatio mea in vanum non fuit : et con- 
tigit scelus illo in tempore horrendum et 
ineffabile. Deo gratias, credentes et bap- 
tizati de saeculo recessistis ad paradysum. 
Cerno: vos migrare coepistis ubi nox non 
erit, neque luctus, neque mors erit amplius : 
sed exultabitis sicut vituli resoluti, et concul- 
cabitis iniquos, et erunt cinis sub pedibus 

10. Vos ergo regnabitis cum Apostolis et 
Prophetis atque martyribus, atque aeterna 
regna capietis : sicut ipse testatur inquiens : 
venient ab oriente et occidente, et recumbent 
cum Abraham, et Isaac, et Jacob in regno 
coelorum. Foris canes, et venefici, et homi- 
cidae, et mendaces et perjuri : pars eorum in 
stagno ignis aeterni. Non enim in vanum 
ait Apostolus. Ubi justus vix salvus erit, 
peccator, et impius, et transgressor legis ubi 
se recognoscet ? Ubi erit Coroticus cum suis 
sceleratissimis rebellatoribus Christi? Ubi 
se videbunt qui mulierculas baptizatas, et 
praedia orphanorum spurcissimis satellitibus 
suis distribuunt ob miserum regnum tem- 
porale, quod utique in momento transit sicut 

nubes vel fumus, qui utique vento dispergitur. 
Ita peccatores et fraudulenti a facie Domini 
peribunt : justi autem epulabuntur in magna 
constantia cum Christo, et judicabunt na- 
tiones, et regibus iniquis dominabuntur in 
secula seculorum. Arnen. 

11. Testificor coram Deo et Angelis sanctis 
suis, quod ita erit, sicut intimavit imperitia 
mea. Non mea verba sunt ista, sed Dei, et 
Apostolorum, atque Prophetarum qui num- 
quam mentiti sunt: quae ergo in latinum 
transtuli. Et qui crediderint, salvi erunt : et 
qui non crediderit, condemnabitur. Deus 
locutus est. Quaeso plurimum ut quicumque 
famulus Dei promptus fuerit, ut sit gerulus 
litterarum harum, ut nequaquam subtrahan- 
tur a nemine, sed magis potius legantur 
coram cunctis plebibus, et praesente ipso 
Corotico. Quod si Deus inspiret illos, ut 
quandoque de eo resipiscant, ita ut vel sero 
poeniteant quod tam impie gesserunt. Homi- 
cidae erga fratres Domini fuerunt : sed poeni- 
teant, et liberent captivas baptizatas, quas 
antea ceperunt : ita ut mereantur Deo vivere, 
et sani efficiantur hic et in aeternum. Pax 
Patri, et Filio, et Spiritui Sancto. Arnen. 








^ #O °^34.S0UTHAMPT0H.S r -^ V?> 


Agents for Dublin Steam Printing Company, &c. 

Beg to announce that they have resolved to CHARGE NO COMMISSION for BUB- 
LISHING WORKS BRIN TED BY THEM until the Author has been refunded his 
original outlay . 

They ivould also state that THEY BRINT IN THE FIRST STYLE, GREATLY 

Their Bublishing Arrangements will enable them to promote the interest of all WorJcs 
committed to their charge, as they have very considerable experience of the channels most 
likely to ensure success. ' 


“ In spite of political excitement and the acts of violence •which have been so 
shamefully common of late years, it surprises and pleases us to find that there has been 
an increase of 20 per cent, in the sale of non -political journals in Ireland, while the sale 
of political journals is the same as it was before. There is also much activity among 
printers and publishers. A comparatively new enterprise is that of a new printing 
company, which began business in I860, employing only three or four boys. They 
now employ about three hundred hands, occupy an area of 22,356 square feet, and pro- 
duce annually fifteen million sheets of printed matter, exclusive of newspapers. They 
print, bind, and publish ; and in binding they have introduced fashions, such as coloured 
borders, that are common enough in London, but hitherto unknown in Ireland. We 
have before us a copy of ‘The Devout Soldier,’ the first work which has been written, 
printed, bound, and illustrated wholly in Ireland, and by Irishmen. 

“We may observe that this printing company has not prospered at the expense of 
others ; the old firms have as much business as ever, and the prosperity of the new firm 
is caused by the increased demand for literature. Ireland ought to have a large 
native school of writers : there are abundant materials for authors to work on, as any 
visitor to the Royal Irish Academy may see.” 


To he had by order of all Booksellers . 



The Awful Proceeding’s of Stagan Varag-y, the Market Stroller 

By the late W. Carleton, Author of “ Traits and Stories of the Irish Peasantry,” &c. 

THE PRODIGAL SON. A Story by Cauth Cuba. 


Ready this day price 6d. 


Collected and Edited by the Rev. John Lynch, P.P. 


Jstate l^nblxsljers bn appointment 
(Agents for the Dublin Steam Printing Company)